Nen TaT

awe en©

your very

Jesus gave His all to save us. Are we willing to give of

ourselves to help introduce a child to Him?

Vacation Bible School is a planned program in which

each of us can help.

Do you care enough?

General Conference of Seventh-day Adventists

'‘

WszejaitiZigs-

•"

111P

INTER-AMERICAN DIVISION

50 PONCE DE LEON BOULEVARD • p,O. BOX 340760 *CORAL GABLES, FLORIDA 33134 .PHONE (305) 443.7471 TELEX 51-9306

CABLE "ADVENTIST

MIAMI

)FFICE OF THE PRESIDENT

Dear Fellow Sabbath School Members:

Few things express so eloquently the cohesiveness of the world Seventh-

day Adventist family as the traditional 13th Sabbath Special Projects

Offering. More than a half million Sabbath School members in the Inter-

American Division in grateful expectancy look to the world family for

another display of Christian generosity through the 13th Sabbath Special

Projects Offering for the first quarter of 1980. Adventist believers

throughout Inter-America are confident that on this special date there

will be another outpouring of sacrificial love by Seventh-day Adventists

around the world.

The priority need for which the 13th Sabbath Special Projects Offering

will be dedicated, is the completion of the Medical Center at Montemore-

los University, in Mexico. This medical center, when completed, will

provide much needed, practical on-the-job medical missionary training

for medical students, nurses and ministerial students attending the uni-

versity. The center will coordinate public health activities in a series

of satellite clinics strategically located throughout the region of Nuevo

Leon. These facilities will put into practice the medical missionary

principles of the One who "went about doing good, and healing those that

were oppressed."

Throughout the Inter-American Division territory are scores of 13th Sab-

bith projects that stand as mute, yet eloquent, monuments to the gener-

osity of the world fraternity of Sabbath School members. These projects

of the past are continuing to fulfill the divine commission of proclaim-

ing the Advent message. As we look to March 29, 1980, we confidently

say, "Thank you" in advance for making this 13th Sabbath Special Projects

Offering the greatest and most important in our history. We crave your

prayers, gifts and moral support, as together we seek to enlarge the

Kingdom of God on earth, and hasten the return of our soon-coming Lord.

Sincerely yours in Christian service,

B. L. Archbold

President

1—A.L. 1-80

nen is Offing ore

oweiliag t in a tmok

adios finite Iita§ come

"A GOOD FIGHT,

Lessons

From the Life of Paul by Ruby

Ratzlaff. A must for this quarter's

Sabbath School lessons. Now as

earth's history nears its climax, many

of us will be called upon to stand be-

fore a modern Agrippa. Within the

pages of this book Paul's exploits are

simply drawn. It is the author's hope

that from these pages will flow inspi-

ration to modern apostles to exalt the

risen Christ before an unbelieving

world. Price—U.S. $2.95.

POWER FOR A FINISHED

WORK

by J. L. Shuler. Would you

like to see the work of God finished so

Jesus could come and take us home?

Elder

H. M.

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lieve Elder Shuler has done a good

job in compiling this book about the

finishing of the work.... A careful and

prayerful reading by our people

would help them to understand the

work of preparation that must pre-

cede the finishing of the work of the

gospel in this age." Price—U.S. $0.85.

These books are available at your local Adventist Book Center.

Brought to you by Pacific Press

Prices subject to change without notice.

DAYBREAK

SERIES

Adult Sabbath School Lessons / No. 339 / January-March, 1980 (USPS 702-480)

Contnl

1. Christianity Reaches Rome

2. Jew Versus Gentile

All Have Sinned

Justified by Faith

Justification and the Law

Blessings of Justification

Victory Over Sin

Oldness of the Letter

Freedom in Christ

10.

Redemption for Jew and Gentile

11.

Salvation for the Jews

12.

Living the Life of Faith-1

13. Living the Life of Faith-2

The Adult Sabbath School Lessons are prepared by the Sabbath School Department

of the General Conference of Seventh-day Adventists. The preparation of the lessons

is directed by a worldwide Sabbath School Lesson Committee, the members of which

serve as consulting editors.

Editorial Office: 6840 Eastern Ave., NW, Washington, DC 20012

Lesson Author: Don F. Neufeld

Editor: W. Richard Lesher

Editorial Secretary: Florence L. Wetmore

Circulation Manager: Arthur R. Mazat

Art and Design: Pacific Press

Braille lessons available. See page 112.

Adult Sabbath School Lessons (standard edition). Published quarterly by Pacific

Press Publishing Association, 1350 Villa Street, Mountain View, California 94042,

U.S.A. One year subscription in U.S.A., $2.20; single copy, 55 cents. One year sub-

scription to countries outside U.S.A., $3.00; single copy, 75 cents. All prices at U.S.A.

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When a change of address is desired, please send both old and new addresses.

whether it be our daily bread or the bread of life.

In order to give the "Living Bread" we need to have

a constant association with its author.

The more we have, the more we can share.

Our daily lesson study will keep our supply fresh and

ready for use.

REDEMPTION IN ROMANS

Introduction

This quarter is devoted to the study of the book of Romans. In book study the

student concentrates on a particular book to discover what God is trying to teach in

that book. There is a reason God guided the church in including in the canon each of

the 66 books that are in the Bible, and this reason needs to be discovered.

In true book study the student does not begin with a particular topic and then study

what the book says about that topic. He carefully examines chapter after chapter to

understand the basic theme that the inspired author has developed. This is called the

inductive method of Bible study. It is one of the most fruitful methods of study

because it examines all that is said in a particular book, and every part is examined in

the context of the whole.

In our study of the book of Romans we will have to pass over rapidly certain

sections of the book, because one quarter is too brief a time to study all the book's

details. Despite this restriction, every effort has been made to present God's basic

message in the book. Students who have the time and the inclination can undertake a

more thorough study. They will be richly rewarded. The fact that we named the

lessons "Redemption in Romans" is not intended to restrict the inductive study of the

book in any way.

There is one rule of Bible study that is basic, especially in book study. This rule can

be variously stated, but following is a simple form of it: In the study of the Bible one

must seek to discover what the words of Scripture were designed to mean to those to

whom they were first addressed; after that, what they mean for us today. This does not

mean that what the Scriptures meant and what they mean in any given passage is

necessarily different. But historical circumstances change. Seventh-day Adventists

are fortunate to have the spirit of prophecy to apply the message of Scripture to our

age.

Commenting on the Sermon on the Mount, Ellen White encourages the use of this

rule in this way:

"Let us in imagination go back to that scene, and, as we sit with the disciples on the

mountainside, enter into the thoughts and feelings that filled their hearts. Under-

standing what the words of Jesus meant to those who heard them, we may discern in

them a new vividness and beauty, and may also gather for ourselves their deeper

lessons."—Thoughts From the Mount of Blessing,

p. 1.

Applied to the book of Romans, this rule means that we must discover first what the

words of Paul meant to the Roman Christians. Paul had a particular reason for writing

to the Roman congregation. There were certain issues he wished to clarify. These we

must understand. But Paul did not write the letter merely for the benefit of the Roman

Christians. Ellen White wrote:

"He hoped that other churches also might be helped by the instruction sent to the

Christians at Rome; but how dimly could he foresee the far-reaching influence of his

words! Through all the ages the great truth of justification by faith has stood as a

mighty beacon to guide repentant sinners into the way of life. It was this light that

scattered the darkness which enveloped Luther's mind and revealed to him the

power of the blood of Christ to cleanse from sin. The same light has guided

thousands of sin-burdened souls to the true Source of pardon and peace. For the

epistle to the church at Rome, every Christian has reason to thank God."—The

Acts of

the Apostles,

pp. 373, 374.

"Paul, a servant of Jesus Christ . . . :

To all that be in Rome, beloved of

God, called to be saints: Grace to you

and peace from God our Father, and

the Lord Jesus Christ" (Rom. 1:1-7).

Ideally, in our study of the book of

Romans, after a study of the historical

background, we should begin with

Romans 1:1 and then go through the

entire book verse by verse. Because

only one quarter has been allotted to

the study of the book, we have had to

be selective in certain parts of the

book. However, the key chapters in

which the basic message is contained

will be thoroughly covered.

Before a person studies any one of

the books of the Bible, he should ask

certain questions:

Who is the author?

To whom was the book written?

Why was the book written?

When was the book written?

For the book of Romans, there is

sufficient information in the book

itself and elsewhere in the New

Testament to answer these questions.

The author was Paul (Rom. 1:1),

formerly called Saul, a Hebrew who

grew up iri Tarsus, capital of the

Roman

province of Cilicia. He was

educated in Jerusalem under the

eminent Gamaliel (Acts 22:3),

distinguishing himself as a zealous

Pharisee (Phil. 3:4-6). Converted to

Christianity when still a young man, he

became one of Christianity's most

ardent supporters, promoters, and

defenders. Possessing a keen, logical

mind, he wrote with conviction and

clarity. In all he wrote 14 books of the

New Testament if Hebrews is

included. (Most scholars deny a

Pauline authorship for Hebrews, but

Seventh-day Adventists have generally

upheld it.)

Romans is a letter addressed to the

Christian congregation in Rome (Rom.

1:7). How a congregation became

established in that city we do not

know, but in this lesson we shall pro

that point.

As to why the letter was written, th

will be the subject of lesson 2.

When it was written will be

established in this lesson by tracin

the journeys of Paul and noting wh(

he was when the letter was dis-

patched. However, discovering thi

will give us only the approximate cla

of writing. The exact year cannot

known with certainty, because then

insufficient chronological data in t

New Testament to date the events

the life of Paul precisely.

It is extremely important that a

student of the book of Romans

understand the book's historical

background. If he does not, it will

difficult for him to know what Pau

saying in the book. Paul was writing

a specific group of Christians at a

specific time for a specific reason.

We must in imagination go back

time, transport ourselves to Rome,

become a member of the

congregation there, and then, as a

first-century church member, listen

what Paul is saying. After that we mi

draw lessons for ourselves.

DAILY HIGHLIGHTS

City of Origin

(Rom. 16:1, 2)

Date of Writing

(Rom. 15:25, 26)

Announcement of Intended Visi

(Rom. 15:23, 24)

Paul Reaches Rome

(Ads 28:16)

The Salutation

(Rom. 1:7)

World Reputation

(Rom. 1:8)

"t'S~

~`?Iw`vy':

Christianity Reaches Rome

LESSON 1



❑

Sunday

December 30



Part 1



In what city was Paul when he wrote the Epistle to the Ro-

CITY OF mans?

ORIGIN

"I commend unto you Phebe our sister, which is a servant of

the church which is at Cenchrea: that ye receive her in the

Lord, as becometh saints, and that ye assist her in what-

soever business she hath need of you: for she hath been a

succourer of many, and of myself also" (Rom. 16:1, 2).

Cenchreae was the eastern port of Corinth. Phoebe was a

deaconess (Gr.

diakonos)

of the church of Cenchreae. She was

probably the bearer of the letter to Rome. At any rate, she was

traveling to Rome, and Paul wished to introduce her to the

believers there. Paul's mention of Phoebe, a resident of greater

Corinth, establishes Corinth as the city of origin of Paul's letter

to the Romans.

One of the purposes of establishing the city of origin of the

New Testament epistles is to ascertain the date of writing. Since

Paul traveled much, knowing where he was at a particular time

gives us a clue as to the date. In our next lesson we shall

establish the date of his visit to Corinth during which he wrote

the Roman letter.

The mention of what other Christians provides evidence

that Corinth was the city of origin? Rom. 16:23; 1 Cor. 1:14;

2 Tim. 4:20.

Gaius was one of the converts Paul had baptized in Corinth,

and of Erastus it is said that he "abode at Corinth."

"A paving block found near the large theater of Corinth con-

tains an inscription stating that 'Erastus in return for the aed ile-

ship laid (the pavement) at his own expense.' . . . The liberal

Erastus of the inscription may be the convert of Paul mentioned

in Rom 16:23. . . . Paul informed Timothy in his last letter,

shortly before his death, that Erastus had stayed behind in

Corinth (2 Ti 4:20). If the .. . texts refer to the same individual,

and he is identical with the Erastus mentioned in the inscrip-

tions, then Erastus, a commissioner of streets and buildings at

Corinth, had become one of Paul's converts.. . . However, the

possibility that Paul refers to more than one Erastus should not

be ruled out."—S.D.A.

Bible Dictionary,

p. 321.

The style of ancient letters was not like that of modern letters

which give the address of the point of origin at the beginning. In

the case of the letter to the Romans the place of writing is

learned from incidental references.



FURTHER STUDY



The Acts of the Apostles,

pp. 372-374.

Christianity Reaches Rome

LESSON 1



❑

Monday

December 31



Part 2



During which visit to Corinth was the Epistle to the Romans

DATE OF written?

WRITING

"Now I go unto Jerusalem to minister unto the saints. For it

hath pleased them of Macedonia and Achaia to make a cer-

tain contribution for the poor saints which are at Jerusalem"

(Rom. 15:25, 26).

Paul established the church at Corinth on his second mis-

sionary journey, A.D. 49-52. (See Acts 18:1-18.) On his third

journey, A.D. 53-58, he visited Corinth again (Acts 20:2, 3), and

at this time he received offerings for the saints in Jerusalem

(Acts 24:17; 1 Cor. 16:1-5). Since Paul did not arrive in Corinth

till near the end of his journey (arriving perhaps late in A.D. 57

and leaving early in A.D. 58), the Epistle to the Romans was

written probably in the early months of A.D. 58.

What other important churches had Paul visited on his third

missionary journey? Acts 18:23.

Visiting the Galatian churches, Paul discovered that during

his absence false teachers, often called Judaizers, had visited

these churches, convincing the members to submit to circum-

cision and to keep other precepts of the law of Moses. Discover-

ing what had happened, Paul became extremely upset (Gal.

3:1-4). Fearing that his opponents might reach Rome before he

arrived, Paul wrote a letter (Romans) to forestall the same

tragedy happening in Rome. It is believed that the Epistle to the

Galatians was written also from Corinth during Paul's three

months there on his third missionary journey, perhaps shortly

after his arrival. Perhaps the letter to the Romans was written

after the one to the Galatians. At any rate, it is the more reasoned

of the two, and its tone is calmer. On the purpose of writing

Romans, Ellen White says:

"In his epistle to the Romans, Paul set forth the great princi-

ples of the gospel. He stated his position on the questions which

were agitating the Jewish and the Gentile churches, and

showed that the hopes and promises which had once belonged

especially to the Jews were now offered to the Gentiles

also."—The

Acts of the Apostles,

p. 373.

The statement "He [Paul] stated his position on the questions

which were agitating the Jewish and Gentile churches" is sig-

nificant. It is important in the study of any book of the Bible to

know the occasion for the book's being written and the aim the

author had in mind in writing the book. Hence it is important for

our understanding of the Epistle to the Romans to know what

were the questions agitating the Jewish and Gentile churches.

Next week's lesson will deal with these questions.



FURTHER STUDY



S.D.A. Bible Dictionary,

p. 922.

2-A.L. 1-80

Christianity Reaches Rome

LESSON 1



❑

Tuesday

January 1

Part 3



What other reason did Paul have for writing to the Roman

ANNOUNCEMENT believers?

OF INTENDED

VISIT



"But now having no more place in these parts, and having a

desire these many years to come unto you; whensoever I take

my journey into Spain, I will come to you: for I trust to see you

in my journey, and to be brought on my way thitherward by

you, if first I be somewhat filled with your company" (Rom.

15:23, 24).

The great missionary to the Gentiles felt constantly impelled

to take the gospel to hitherto unentered areas, leaving others to

labor in areas where the gospel had been established. In the

days when Christianity was young and the laborers were few it

would have been a waste of valuable missionary power for Paul

to work in already entered areas. He said, "So have I strived to

preach the gospel, not where Christ was named, lest I should

build upon another man's foundation," so that "they that have

not heard shall understand" (Rom. 15:20, 21).

It was not Paul's purpose to settle down at Rome. It was his

aim to evangelize Spain. He hoped to get the support of the

Christians in Rome for this venture.

"After many unavoidable delays, Paul at last reached Co-

rinth...

"During his sojourn at Corinth, Paul found time to look for-

ward to new and wider fields of service. His contemplated jour-

ney to Rome especially occupied his thoughts. To see the Chris-

tian faith firmly established at the great center of the known

world was one of his dearest hopes and most cherished plans. A

church had already been established in Rome, and the apostle

desired to secure the co-operation of the believers there in the

work to be accomplished in Italy and in other countries. To

prepare the way for his labors among these brethren, many of

whom were as yet strangers to him, he sent them a letter an-

nouncing his purpose of visiting Rome and his hope of planting

the standard of the cross in Spain."—The

Acts of the Apostles,

pp. 372, 373.

THINK IT THROUGH

FURTHER STUDY

What impetus would be given to the spread of the gospel if

all evangelistic workers covered their territories so thor-

oughly that they too could say, "But now having no more place

in these parts"?

"What the church needs in these days of peril is an army of

workers who, like Paul, have educated themselves for useful-

ness, who have a deep experience in the things of God, and who

are filled with earnestness and zeal. Sanctified, self-sacrificing

men are needed; men who will not shun trial and responsibility;

men who are brave and true."—The

Acts of the Apostles,

p. 507.

S.D.A. Bible Commentary,

vol. 6, pp. 467, 468.

Christianity Reaches Rome

LESSON 1



❑

Wednesd

January 2

Part 4



"When we came to Rome, the centurion delivered the pris-

PAUL REACHES oners to the captain of the guard: but Paul was suffered to

ROME dwell by himself with a soldier that kept him" (Acts 28:16).

When Paul reached Jerusalem at the end of his third mission-

ary journey with his offering for the poor, collected in the con-

gregations of Europe and Asia Minor, unexpected events

awaited him. He was arrested and fettered. After being held

prisoner for two years at Caesarea, he appealed to Caesar.

Some three years after his arrest he arrived at Rome, still a

prisoner. This was a very different arrival from the one he had

planned when he announced in his letter to the Roman Chris-

tians that he intended to visit them.

In what evangelistic work did Paul engage? Acts 28:17, 23,

24, 30, 31.

"When the Christian churches first learned that Paul was to

visit Rome, they looked forward to a signal triumph of the

gospel in that city. Paul had borne the truth to many lands; he

had proclaimed it in great cities. Might not this champion of the

faith succeed in winning souls to Christ even in the metropolis

of the world? But their hopes were crushed by the tidings that

Paul had gone to Rome as a prisoner. . . .

"Not by Paul's sermons, but by his bonds, was the attention of

the court attracted to Christianity. It was as a captive that he

broke from so many souls the bonds that held them in the

slavery of sin. Nor was this all. He declared: 'Many of the breth-

ren in the Lord, waxing confident by my bonds, are much more

bold to speak the word without fear.' Philippians 1:14."—The

Acts of the Apostles,

pp. 463, 464.

"During Paul's imprisonment the converts to Christianity had

become so numerous as to attract the attention and arouse the

enmity of the authorities. The anger of the emperor was espe-

cially excited by the conversion of members of his own

household."—The

Acts of the Apostles,

p. 487.

THINK IT THROUGH

To what extend have we seen seeming setbacks and mis-

fortunes in our lives turn into victories for the gospel? (See

Phil. 1:12.)

"While apparently cut off from active labor, Paul exerted a

widpr and more lasting influence than if he had been free to

travel among the churches as in former years. As a prisoner of

the Lord, he had a firmer hold upon the affections of his breth-

ren; and his words, written by one under bonds for the sake of

Christ, commanded greater attention and respect than they did

when he was personally with them."—The

Acts of the Apostles,

p. 454.

FURTHER STUDY



The Acts of the Apostles,

pp. 447-452.

Christianity Reaches Rome

LESSON 1



❑

Thursday

January 3

Part 5



How are the recipients of the Epistle to the Romans de-

THE SALUTATION scribed?

"To all that be in Rome, beloved of God, called to be saints:

Grace to you and peace from God our Father, and the Lord

Jesus Christ" (Rom. 1:7).

Beloved of God.

While it is true that God loves the world, in a

special sense God loves those who have chosen Him, those who

have responded to His love. This is true also in the human

sphere. We love in a special way those who love us, for with

them there is a mutual exchange of affection. Love demands

response. When the response is not forthcoming, love is limited

in its fullest expression.

Called to be saints.

In some editions of the King James Ver-

sion "to be" is in italics, which means that the translators have

supplied the words. They can be left out. When they are omitted

we get the expression "called saints," that is, "designated

saints."

"Saints" is the translation of the Greek

hagioi,

which literally

means "holy ones." Holy means "dedicated." A saint is one who

has dedicated himself to God. He may still have a long way to go

in sanctification, but the fact that he has chosen Christ as his

Lord designates him a "saint" in the Bible meaning of the term.

Because of the current use of "saint" for one extraordinarily

charitable, patient, and self-denying, the biblical term is often

misunderstood. Because of this circumstance, certain modern

translations use for

hagioi

terms such as "dedicated people"

(NEB), "his [God's] own people" (TEV), and "Christ's men and

women" (Phillips).

Those who had accepted the Christian faith in Rome, Paul

calls

hagioi,

a term almost equivalent to "Christians," if by

"Christian" is meant one sincerely dedicated to Christ.

"If you would be a saint in heaven, you must first be a saint on

earth. The traits of character you cherish in life will not be

changed by death or by the resurrection."—The

Adventist

Home,

p. 16.

THINK IT THROUGH

FURTHER STUDY

If the Bible repeatedly calls the members of the early Chris-

tian congregations saints (compare 1 Cor. 1:2; 2 Cor. 1:1; Eph.

1:1; Phil. 1:1, etc.), what would you conclude about the use of

"saints" for members of the Christian community today?

"The eternal God has drawn the line of distinction between

the saint and the sinner, between converted and unconverted.

The two classes do not blend into each other imperceptibly, like

the colors of a rainbow, but are as distinct as midday and

midnight."—Messages

to Young People,

p. 390.

My Life Today,

p. 273.

Christianity Reaches Rome

LESSON 1



❑

Frid

January 4



Part 6



What reputation had the believers in the church of Rome

WORLD gained?

REPUTATION

"First, I thank my God through Jesus Christ for you all, that

your faith is spoken of throughout the whole world" (Rom. 1:8).

It is not known how the congregation in Rome became estab-

lished. The tradition that the church was founded by Peter or

Paul is without historical foundation. Perhaps lay persons es-

tablished it, converts on the Day of Pentecost in Jerusalem (Acts

2), who visited or moved to Rome. Or perhaps at some later

period converts moving to Rome witnessed to their faith in that

world capital.

It is surprising that, in a few decades from Pentecost, a con-

gregation that apparently had received no apostolic visit should

be so widely known. "Notwithstanding the opposition, twenty

years after the crucifixion of Christ there was a live, earnest

church in Rome. This church was strong and zealous, and the

Lord worked for it."—Ellen G. White Comments,

S.D.A. Bible

Commentary,

vol. 6, p. 1067. The church must have had strong

leadership. Probably the gifts of the Spirit had miraculously

supplied leadership and other abilities. (See 1 Cor. 10:28.)

"Faith" here probably includes the broader sense of faithful-

ness, that is, faithfulness to the new way they had discovered.

How confident was Paul in the experience of the Roman

believer? Rom. 15:14.

The three items that Paul selects as worthy of note in the

Roman Christians' experience are:

"Full of goodness." Would people say this of our own

experience? As they associate with us, is it the abundance of

goodness in us that attracts their attention?

"Filled with all knowledge." The Bible repeatedly em-

phasizes the importance of enlightenment, information, and

knowledge. Christians are urged to study the Bible and to be-

come well informed as to its teachings. "The words, 'A new

heart also will I give you,' mean, 'A new mind will I give you.' A

change of heart is always attended by a clear conviction of

Christian duty, an understanding of truth."—My

Life Today,

p. 24.

"Able . . . to admonish one another." No man can thrive

spiritually if he isolates himself from his fellowmen. They need

his encouragement and he should develop the ability to en-

courage others with his words.



THINK IT THROUGH



Has the church in my city gained a reputation in the whole

world? If so, for what? For its faith? Or its faithfulness?



FURTHER STUDY



Testimonies,

vol. 5, p. 706.

LESSON

2 January 6-12

kw Versus Gentile

"The law was given by Moses, but

race and truth came by Jesus Christ"

lohn 1:17).

The first converts to Christianity

vere all Jews. The apostles preached

Irst in Jerusalem. If, before accepting

:hristianity, these converts had been

norally

upright people, their life-style

hanged little after accepting

:hristianity. The New Testament gives

io indication that the Jews were asked

drop immediately the practice of

:ircumcision, or to ignore the Jewish

estivals.

But when the Gentiles began to

ccept Christianity, immediately

mportant questions arose. Should the

3entiles submit to circumcision? to

vhat extent should they keep other

ewish laws? It wasn't long before a

videspread controversy arose. Finally

council was called at Jerusalem to

settle the matter. (See Acts 15.)

Despite a firm decision not to trouble

the Gentiles with a plethora of Jewish

requirements, Judaizing teachers

continued to plague the churches,

causing widespread disruption. These

false teachers were especially

successful in the Galatian churches. In

his letter to the Galatians Paul

vigorously attacked the false doctrines

of these teachers.

Hoping to forestall a similar

situation, arising in the church at

Rome, Paul wrote them as well. This is

the letter we are studying this quarter.

Unless we understand that in his letter

Paul is meeting the arguments of the

Judaizers, we will not understand it

fully. When he speaks of "deeds of the

law," he is speaking primarily of the

insistence of the Judaizing teachers

that the entire Jewish law be kept. To

be "under the law" is primarily to be

subject to the entire Jewish law.

Because of the importance of this

background to an understanding of

the letter to the Romans, we are

spending an entire lesson on this

subject. Understanding what Paul's

letter meant to those who first heard it

will help us to draw valid lessons from

it for today.

DAILY HIGHLIGHTS

Old Testament Salvation

(Lev. 18:5)

Old and New Testament Religion

Compared

(John 1:17)

Classifications of Jewish Law

(Lev. 27:34)

The Judaizers

(Ads 15:1)

Council Decision

(Acts 15:19, 20, 28)

The Galatian Heresy

(Gal. 1:6, 7)

Jew Versus Gentile

LESSON 2



❑

Sunday

January 6

Part 1

OLD TESTAMENT

SALVATION

By what means had the Jews been taught that life would

come to them?

"Ye shall therefore keep my statutes, and my judgments:

which if a man do, he shall live in them: I am the Lord" (Lev.

18:5). (Compare Rom. 10:5.)

In order to comprehend the book of Romans correctly, it is

necessary to understand the point of controversy between Paul

and the Judaizers. The Judaizers were Jewish converts to Chris-

tianity who insisted that Gentile Christians should be circum-

cised and keep the law of Moses. It seemed to the Jews that Paul

was teaching another way of salvation when he set forth faith in

the Messiah as the ground of salvation. Although this aspect of

faith in a Messiah to come had been taught by the sacrificial

system, it appears that the true import had not been grasped, at

least not by the majority of the Jews. Otherwise, the basic

requirements had not changed. "The conditions of salvation

are ever the same. Life, eternal life, is for all who will obey God's

law."—Ellen G. White Comments,

S.D.A. Bible Commentary,

vol.

7, p. 931.

"The terms of the 'old covenant' were, Obey and live: `If a man

do, he shall even live in them' (Ezekiel 20:11; Leviticus 18:5); but

`cursed be he that confirmeth not all the words of this law to do

them.' Deuteronomy 27:26. The 'new covenant' was established

upon 'better promises'—the promise of forgiveness of sins and

of the grace of God to renew the heart and bring it into harmony

with the principles of God's

law."—Patriarchs and Prophets,

372.

How may God's requirements be summed up? Micah 6:8.

"But if the Abrahamic covenant contained the promise of

redemption, why was another covenant formed at Sinai? In their

bondage the people had to a great extent lost the knowledge of

God and of the principles of the Abrahamic covenant. . . .

" . . . The people did not realize the sinfulness of their own

hearts, and that without Christ it was impossible for them to

keep God's law; and they readily entered into covenant with

God."—Patriarchs and Prophets,

pp. 371, 372.

Although the old covenant was intended to be temporary, to

last only until the Abrahamic covenant was understood, by and

large the Israelites never made this transition. In Paul's day the

Jews were still largely under the stipulations and conditions of

the old covenant.

While professing to live under the new covenant, how can I

avoid in practice living under the old? (See Heb. 8:10-13.)

Patriarchs and Prophets,

pp. 370-373.

THINK IT THROUGH

FURTHER STUDY

Jew Versus Gentile

LESSON 2



❑

Monday

January 7



Part 2



What is the difference between the religion of the Old Tes-

OLD AND NEW tament and that of the New?

TESTAMENT



RELIGION



"The law was given by Moses, but grace and truth came by

COMPARED Jesus Christ" (John 1:17).

"The requirement of God under the covenant of grace is just

as broad as the requirement He made in Paradise—harmony

with His law, which is holy, and just, and good. The gospel does

not weaken the claims of the law; it exalts the law and makes it

honorable. Under the New Testament, no less is required than

was required under the Old Testament. Let no one take up with

the delusion so pleasant to the natural heart, that God will

accept of sincerity, no matter what may be the faith, no matter

how imperfect may be the life. God requires of His child perfect

obedience."—Selected

Messages,

bk. 1-, pp. 373, 374.

What did Jesus state were the conditions for eternal life?

John 3:16.

Perhaps the greatest difference between the religion of the

Old Testament and that of the New is the fact that the New

Testament era was introduced by the coming of the Messiah—

Jesus of Nazareth. He was sent by God to be the Saviour. Men

could not ignore Him and expect to be saved. Only through the

atonement He provided could they have their sins forgiven. Only

by the imputation of His perfect life could they stand before God

without condemnation.

Old Testament saints looked forward to the blessings of the

Messianic age. In New Testament times men were confronted

with the question, Would they accept Jesus of Nazareth whom

God had sent as the Messiah, their Saviour? If they believed on

Him—that is, if they accepted Him for whom He truly was and

committed themselves to Him—they would be saved.

The basic moral requirements remained unchanged in the

New Testament, for these were founded in the character of God

and of Christ. Perfect obedience to the moral law was required

in both Old and New Testament times.

Ritual requirements changed—the sacrifices eventually were

discontinued. Type had met antitype—circumcision was dis-

continued and baptism was introduced.

Helping both Jew and Gentile to understand what was in-

volved in this transition from Judaism to Christianity was one of

Paul's principal aims in the book of Romans. It would take time

to make the transition.



FURTHER STUDY



The Desire of Ages,

pp. 27-30.

Jew Versus Gentile

LESSON 2



❑

Tuesday

January 8

Part 3



What various laws were the Jews expected to keep?

CLASSIFICATIONS

OF JEWISH LAW "These are the commandments, which the Lord com-

manded Moses for the children of Israel in mount Sinai" (Lev.

27:34). (See also Ex. 16:26; 18:20; 20:1-17; 21:1; Lev. 1:1-3;

11:2, 9, 13, 29; 12:2; 25:18.)

It is convenient for us to classify Old Testament laws into

various categories: (1) moral law, (2) ceremonial law, (3) civil

law, (4) statutes and judgments, (5) health laws.

This classification is in part artificial. In actuality some of

these categories are interrelated, and there is considerable

overlap. The ancients did not see them as separate and distinct.

The moral law is basically the Ten Commandment law (Ex.

20:1-17). This law sums up the moral requirements of man.

These ten precepts are amplified and applied in various statutes

and judgments throughout the first five books of the Bible.

These amplifications show what it meant to keep the law of God

in various situations. Not unrelated are the civil laws. These, too,

are based on the moral law. These define a citizen's relationship

to civil authorities and to his fellow citizens. They name the

penalties for various infractions.

The ceremonial law regulated the sanctuary ritual, describing

the various offerings and the individual citizen's respon-

sibilities. The feast days are specified and their observance

defined.

The health laws overlap the other laws. The various laws

relating to uncleanness define ceremonial uncleanness, and yet

go beyond this to include hygienic and health principles. Laws

regarding clean and unclean meats are based on physical con-

siderations.

While the Jew probably largely thought of all of these laws as

a package, having all come from God, he must have made

certain distinctions in his mind. The Ten Commandment law

had been spoken by God directly to the people. This would set it

apart as especially important. The other laws had been relayed

through Moses. The sanctuary ritual could be kept only when a

sanctuary was in operation.

The civil laws, at least in large part, could be no longer im-

posed after the Jews lost their independence and came under

the civil control of another nation. Many of the ceremonial

precepts could no longer be observed after the temple was

destroyed. Also, after the Messiah came, many of the types had

met their antitype and no longer had validity.

As used in the book of Romans, "law" has various meanings,

as will be pointed out. It is important that its wide scope be

understood.

FURTHER STUDY



Patriarchs and Prophets,

pp. 310-312.

Jew Versus Gentile

LESSON 2



❑

Wednesday

January 9

Pad 4

THE JUDAIZERS

THINK IT THROUGH

What point of controversy arose shortly after the establish-

ment of the Christian church?

"Certain men which came down from Judaea taught the

brethren, and said, Except ye be circumcised after the manner

of Moses, ye cannot be saved" (Acts 15:1).

"While the apostles united with the ministers and lay mem-

bers at Antioch in an earnest effort to win many souls to Christ,

certain Jewish believers from Judea 'of the sect of the

Pharisees' succeeded in introducing a question that soon led to

wide-spread controversy in the church and brought consterna-

tion to the believing Gentiles. With great assurance these

Judaizing teachers asserted that in order to be saved, one must

be circumcised and must keep the entire ceremonial law. . . .

"The Jews had always prided themselves upon their divinely

appointed services, and many of those who had been converted

to the faith of Christ still felt that since God had once clearly

outlined the Hebrew manner of worship, it was improbable that

He would ever authorize a change in any of its specifications.

They insisted that the Jewish laws and ceremonies should be

incorporated into the rites of the Christian religion. They were

slow to discern that all the sacrificial offerings had but pre-

figured the death of the Son of God, in which type met antitype,

and after which the rites and ceremonies of the Mosaic dispen-

sation were no longer bind ing."—The

Acts of the Apostles,

pp.

188, 189.

What course was suggested to settle this dispute? Acts

15:2.

Who were some of the participants who delivered speeches

at the conference? Acts 15:7, 12, 13.

What can the calling and conduct of the Jerusalem con-

ference teach me with regard to the church member's rela-

tionship to church government?

"While looking to God for direct guidance, he [Paul] was ever

ready to recognize the authority vested in the body of believers

united in church fellowship. He felt the need of counsel, and

when matters of importance arose, he was glad to lay these

before the church and to unite with his brethren in seeking God

for wisdom to make right decisions. Even 'the spirits of the

prophets,' he declared, 'are subject to the prophets. For God is

not the author of confusion, but of peace, as in all churches of

the saints.' 1 Corinthians 14:32."—The

Acts of the Apostles,

200.

FURTHER STUDY



The Acts of the Apostles,

pp. 188-192.

Jew Versus Gentile

LESSON 2



❑

Thursday

January 10



Part 5



What decision was reached at the Jerusalem council?

COUNCIL



DECISION



"Wherefore my sentence is, that we trouble not them, which

from among the Gentiles are turned to God: but that we write

unto them, that they abstain from pollutions of idols, and from

fornication, and from things strangled, and from blood."

"For it seemed good to the Holy Ghost, and to us, to lay upon

you no greater burden than these necessary things" (Acts

15:19, 20, 28).

The decision was against the contentions of the Judaizers.

These troublemakers insisted that the Gentile converts "be

circumcised and . . . keep the entire ceremonial law" and that

"the Jewish laws and ceremonies should be incorporated into

the rites of the Christian religion."—The

Acts of the Apostles,

189.

How did Peter characterize the Jewish laws? Acts 15:10.

Through their oral traditions the Jews had so bound about the

laws of God with regulations of their own that Peter's charac-

terization was indeed correct. The Jews in the apostles' day

thought that the way to keep these various laws was to do what

the rabbis had prescribed.

How were the Gentile converts to relate to the moral law?

There never was any controversy between Paul and the Judaiz-

ers as to whether the moral law should be observed by the

Gentile converts. This law, spoken by God, is as eternal as God

Himself and is a transcript of His character.

How united was the vote of the council? Acts 15:22.

It was heartening that a point that could have split wide open

the infant church could be thus amicably settled.



THINK IT THROUGH



Why were the four Items named selected for special men-

tion in the decree announcing the decision of the conference?

"The Gentiles, however, were to take no course which should

materially conflict with the views of their Jewish brethren, or

which would create prejudice in their minds against them. The

apostles and elders therefore agreed to instruct the Gentiles by

letter to abstain from meats offered to idols, from fornication,

from things strangled, and from blood. They were required to

keep the commandments and to lead holy lives. The Gentiles

were assured that the men who had urged circumcision upon

them were not authorized to do so by the apostles."—The

Story

of Redemption,

p. 308.



FURTHER STUDY



The Acts of the Apostles,

pp. 194-197.

Jew Versus Gentile

LESSON 2



❑

Friday

January 11

Part 6

THE GALATIAN

HERESY

What disruption had the Judaizers brought about in the

Galatian churches?

"I marvel that ye are so soon removed from him that called

you into the grace of Christ unto another gospel: Which is not

another; but there be some that trouble you, and would per-

vert the gospel of Christ" (Gal. 1:6, 7).

"Through the influence of false teachers who had arisen

among the believers in Jerusalem, division, heresy, and sen-

sualism were rapidly gaining ground among the believers in

Galatia. These false teachers were mingling Jewish traditions

with the truths of the gospel. Ignoring the decision of the gen-

eral council at Jerusalem, they urged upon the Gentile converts

the observance of the ceremonial law."—The

Acts of the Apos-

tles,

p. 383.

"Christ, the true foundation of the faith, was virtually re-

nounced for the obsolete ceremonies of Judaism."—The

Acts

of the Apostles,

p. 385.

The reason for bringing up the Galatian problem here is that it

was the Galatian situation that in a large degree prompted the

content of the letter to the Romans. In the Epistle to the Ro-

mans, Paul develops further the theme of the Epistle to the

Galatians. The Judaizers were contending that the law God had

given them through Moses was important and should be ob-

served by Gentile converts. Paul was trying to show its true

place and function. He didn't want the Judaizers to gain a

foothold in Rome as they had done in Galatia.

It is oversimplification simply to decide whether in Galatians

and Romans Paul is speaking of ceremonial or moral laws.

Historically, the argument, as Ellen White has confirmed it, was

whether or not Gentile converts should be required to be cir-

cumcised and keep the law of Moses. The Jerusalem council

had already ruled on this question, but the Judaizers refused to

follow its decision. In all the argumentation the necessity of

observing the moral law was never really challenged. Fun-

damentalist and evangelical Christians who find in Galatians

and in Romans arguments against the moral law misread Paul.

They need to familiarize themselves with the historical

backgrounds of these epistles and discover that the binding

claims of the moral law had never been called into question.

Keeping in mind the distinction between the historical mean-

ing and the lessons we today may draw from the book will

greatly help us in our understanding of this important epistle.

To discover what the epistle meant to those to whom it was

written and by whom it was first read and what it means to us

today is a basic principle to follow in the interpretation of Scrip-

ture.

FURTHER STUDY



The

Acts of the Apostles,

pp. 383-388.

LESSON 3 January 13-19

ave Shin

"All have sinned, and come short of

the glory of God" (Rom.

3:23).

In this lesson Paul lays the

for his presentation of

the basic theme of the book of

Romans, justification by faith.

Unless a person acknowledges that

he is unrighteous, he will sense no

need for justification (God's declaring

accepting of a man as righteous). So

'ong as a man justifies himself, he will

not seek God's justification. Therefore

the first step in the justification event

s that a person recognize himself as a

helpless, hopeless sinner.

In building his argument Paul

presents first the terrible depravity of

the Gentiles. These have sunk as low

as they have because they have

pushed God from their memories.

They had the revelation of God in

nature, but turned against it and

corrupted themselves. (See Rom.

1:19-32.)

"Paul now proceeds to explain that

the Jews are no less guilty than the

Gentiles and that they also need the

provisions of the same plan of

salvation. He shows that the Jews have

enjoyed greater light than the

heathen, and yet they have done the

same things. Much of what has been

said about the Gentiles in ch. 1:18-32

also applies to the Jews, for they too

have sinned against knowledge and

conscience."—S.D.A.

Bible

Commentary, vol.

6, p. 484.

Paul presents both Jews and

Gentiles as guilty before God because

of their sins and thus subject to the

wrath of God. To escape the wrath,

Paul is offering them the

righteousness of God, that is, the

righteousness God accepts or regards

as valid. This righteousness is not

earned; it comes as a gift. Men receive

it when they accept Christ. Man's

feeble efforts to do right can never be

accepted by God as a ground for

justification.

"Let no one take the limited, narrow

position that any of the works of man

can help in the least possible way to

liquidate the debt of his transgression.

This is a fatal deception. If you would

understand it, you must cease

haggling over your pet ideas, and with

humble hearts survey the atonement.

"This matter is so dimly

comprehended that thousands upon

thousands claiming to be sons of God

are children of the wicked one,

because they will depend on their own

works. God always demanded good

works, the law demands it, but

because man placed himself in sin

where his good works were valueless,

Jesus' righteousness alone can avail.

Christ is able to save to the uttermost

because He ever liveth to make

intercession for us."—Ellen G. White

Comments,

S.D.A. Bible

Commentary,

vol. 6, p. 1071.

DAILY HIGHLIGHTS

Basic Theme of Book

(Rom. 1:16, 17)

All Come Short

(Rom.

3:23)

Sin Brings Degradation

(Rom. 1:21, 22)

A Stinging Indictment

(Rom. 2:1)

All Need Repentance

(Rom. 2:4)

God's Plan Succeeds

(Rom.

3:1, 2)

All Have Sinned

LESSON 3



❑

Sunday

January 13

Part 1

BASIC THEME

OF BOOK

What is the basic theme of the Epistle to the Romans?

"I am not ashamed of the gospel: it is the power of God for

salvation to every one who has faith, to the Jew first and also

to the Greek. For in it the righteousness of God is revealed

through faith for faith; as it is written, 'He who through faith is

righteous shall live' " (Rom. 1:16, 17, RSV).

Several key words occur in this passage:

Gospel.

This word is the translation of a Greek word mean-

ing literally "good message," or "good news." Standing alone,

the word may refer to any good message; but, modified as it is in

this passage by the phrase "of Christ," it means ''the good news

about the Messiah" ("Christ" is the transliteration of the Greek

word meaning "Messiah"). The good news is that the Messiah

has come and men may be saved by believing in Him.

Righteousness.

This word refers to the quality of right. A

specialized meaning of this word is developed in the book of

Romans, which we shall bring out as our study of the book

proceeds. It should also be pointed out that in Romans 1:17 the

word is qualified by the phrase "of God." It is righteousness that

comes from God or righteousness God has provided.

Faith.

In Greek the words translated "believe" and "faith"

(KJV) in this passage are the verb and noun forms of the same

word:

pisteuo

(believe),

pistis

(belief or faith). The meaning of

"faith" as related to salvation will unfold as we progress in the

study of Romans.

"The righteousness of Christ is revealed from faith to faith;

that is, from your present faith to an increased understanding of

that faith which works by love and purifies the soul."—Ellen G.

White Comments,

S.D.A. Bible Commentary,

vol. 6,

p. 1067.

While there is salvation for those who have faith, what is

reserved for those who do not have faith? Rom. 1:18.

Either men become righteous through faith, or the wrath of

God comes against them for their unrighteousness.



THINK IT THROUGH



Why are Christians sometimes ashamed of the gospel of

Christ? What gave Paul boldness to profess his faith?

"The truth may be ashamed of us because our course of

action is not in harmony with its pure principles, but we need

never be ashamed of the truth. As you have opportunity, confess

your faith. When anyone asks you, give him a reason of the hope

that is in you, with meekness and

fear."—Testimonies,

vol. 6, p.

81.



FURTHER STUDY



Steps to Christ,

"God's Love for Man," pp. 9-15.

All Have Sinned

LESSON 3



❑

Monday

January 14

Part 2



What was one of the important points that Paul sought to

ALL COME establish early in his Epistle to the Romans?

SHORT

THINK IT THROUGH

"All have sinned, and come short of the glory of God" (Rom.

3:23).

"All" means Jew, Gentile, old, young, rich, poor, bond, free,

professional, blue collar worker.

The Jews had no problem admitting that the Gentiles were

hopeless, abandoned sinners. But to acknowledge that they,

too, were sinners in need of salvation was more than most of

them were willing to do.

What is meant by the phrase "glory of God"? It has been

variously interpreted. Perhaps the simplest interpretation is to

give to the phrase the meaning it has in First Corinthians 11:7,

"He [man] is the image and glory of God." In Greek the word for

"glory" may be considered as loosely equivalent to the word for

"image." Sin has marred the image of God in man. Sinful man

falls far short of reflecting the image or glory of God.

"The central theme of the Bible, the theme about which every

other in the whole book clusters, is the redemption plan, the

restoration in the human soul of the image of God."—

Education,

p. 125.

What series of proof texts did Paul use to describe man's

sinful condition apart from Christ? Rom. 3:10-18.

This passage is a series of quotations from the Old Testament.

(See marginal references if your Bible has them.)

The first step in becoming a Christian is for a person to

acknowledge his utter sinfulness, hopelessness, and helpless-

ness. It is the work of the Holy Spirit to bring about such convic-

tion. If the sinner does not resist Him, the Spirit will lead him to

tear away his mask of self-defense, pretense, and self-

justification and to cast himself upon Christ, pleading His

mercy: "God be merciful to me, the sinner!" (Luke 18:13,

NASB).

What is it that leads the human heart to justify itself rather

than to acknowledge its imperfections?

"Many are deceived concerning the condition of their hearts.

They do not realize that the natural heart is deceitful above all

things, and desperately wicked. They wrap themselves about

with their own righteousness, and are satisfied in reaching their

own human standard of character; but how fatally they fail when

they do not reach the divine standard, and of themselves they

cannot meet the requirements of

God."—Selected Messages,

bk. 1, p. 320.

FURTHER STUDY



Steps to Christ,

"The Sinner's Need for Christ," pp. 17-22.

3-A. L. 1-80

All Have Sinned

LESSON 3



❑

Tuesday

January 15

Part 3

SIN BRINGS

DEGRADATION

THINK IT THROUGH

FURTHER STUDY

What happens to men who refuse to acknowledge God's

claims upon them?

"Because that, when they knew God, they glorified him not

as God, neither were thankful; but became vain in their imagi-

nations, and their foolish heart was darkened. Professing

themselves to be wise, they became fools" (Rom. 1:21, 22).

"In its human wisdom the world cannot know God. Its wise

men gather an imperfect knowledge of God from His created

works, and then in their foolishness they exalt nature and the

laws of nature above nature's God. Those who have not a

knowledge of God through an acceptance of the revelation He

has made of Himself in Christ, will obtain only an imperfect

knowledge of Him in nature; and this knowledge, so far from

giving elevated conceptions of God, and bringing the whole

being into conformity to His will, will make men idolaters."—

Selected Messages,

bk. 1, p. 295.

How low did men and women fall in their degradation? Rom.

1:23-32.

The Jews had no difficulty agreeing with Paul that the condi-

tion of the Gentiles was most degraded. They felt a strong

superiority over them. A Jew, reading this part of Paul's letter,

was unprepared for the shock Paul was about to administer by

telling him that he was equally sinful. (See Rom. 2:1.)

To what extent may the present permissive age be the

result of modern man's unwillingness to retain God in his

knowledge?

"A terrible picture of the condition of the world has been

presented before me. Immorality abounds everywhere. Licen-

tiousness is the special sin of this age. Never did vice lift its

deformed head with such boldness as now. The people seem to

be benumbed, and the lovers of virtue and true goodness are

nearly discouraged by its boldness, strength, and prevalence.

The iniquity which abounds is not merely confined to the unbe-

liever and the scoffer. Would that this were the case, but it is not.

Many men and women who profess the religion of Christ are

guilty. Even some who profess to be looking for His appearing

are no more prepared for that event than Satan himself. They

are not cleansing themselves from all pollution. They have so

long served their lust that it is natural for their thoughts to be

impure and their imaginations corrupt. It is as impossible to

cause their minds to dwell upon pure and holy things as it would

be to turn the course of Niagara and send its waters pouring up

the

falls."—Testimonies,

vol. 2, p. 346.

Testimonies,

vol. 5, pp. 146, 147.

All Have Sinned

LESSON 3



❑

Wednesday

January 16

Part 4



What stinging indictment did Paul make against the Jews

A STINGING who felt that they were vastly superior to the Gentiles, espe-

INDICTMENT cially in moral behavior?

"Therefore thou art inexcusable, 0 man, whosoever thou

art that judgest: for wherein thou judgest another, thou con-

demnest thyself; for thou that judgest doest the same things"

(Rom. 2:1).

THINK IT THROUGH

"Do not think yourself better than other men, and set yourself

up as their judge. Since you cannot discern motive, you are

incapable of judging another. In criticizing him, you are passing

sentence upon yourself; for you show that you are a participant

with Satan, the accuser of the brethren."—The

Desire of Ages,

p.,314.

What specific sins of which the Jews were guilty equally

with the Gentiles did Paul enumerate? Rom. 2:21-24.

The Jews were depending for salvation upon the fact that they

were Jews and that God had particularly favored them above

other nations. The Jews had been entrusted with a knowledge

of salvation, but this knowledge was not merely for their own

benefit; they were to pass on this knowledge to other nations.

Circumcision was the sign of being a Jew. But this sign was

worthless unless it represented conduct worthy of a worshiper

of God. "For circumcision verily profiteth, if thou keep the law:

but if thou be a breaker of the law, thy circumcision is made

uncircumcision" (Rom. 2:25).

Today baptism is a symbol of commitment to Christ, but if the

one baptized lives unworthy of Christ, his baptism is meaning-

less. "For not the hearers of the law are just before God, but the

doers of the law shall be justified" (Rom. 2:13).

What new definition of the term "Jew" did Paul give? Rom.

2:27-29.

This announcement stung the pride of the Jews, but Paul

uttered it in love. He was seeking to win his countrymen. They

needed to cease looking to their literal descent from Abraham

as giving them special advantages, such as a supposed auto-

matic acceptance with God. They were now told that their Gen-

tile neighbors who had accepted God's plan were true Jews

along with believing Jews, whereas the erring descendants of

Abraham had lost the right to that name.

To what extent is It possible that a knowledge of our own

weaknesses helps us to detect more readily the faults of

others and thus to be judgmental?

FURTHER STUDY



The Ministry of Healing,

pp. 492-494.

All Have Sinned

LESSON 3



❑

Thursd

January 17



Part 5



What is the purpose of God's goodness, forbearance, and

ALL NEED longsuffering?

REPENTANCE

"Despisest thou the riches of his goodness and forbear-

ance and iongsuffering; not knowing that the goodness of God

leadeth thee to repentance?" (Rom. 2:4).

If all have sinned, then all need repentance. The Jews were

willing to acknowledge that the Gentiles stood in need of re-

pentance but refused to admit that they needed it also.

We should notice that God's goodness leads, not forces,

sinners to repentance. God uses no coercion. He is infinitely

patient and seeks to draw all men by His love.

But many despise God's goodness or interpret it to mean that

God condones sin and won't do what He has promised.

What comes to those who resist God's love and remain

impenitent? Rom. 2:5, 6, 8, 9.

Disobedience is given as the cause of their suffering the

indignation and wrath of God. It is clear, then, that those who,

through repentance, escape God's wrath will be obedient. Paul

describes them as working (verse 10).

Frequently throughout the book of Romans Paul emphasizes

the need of good works. Justification by faith without the deeds

of the law must never be construed to mean that good works

have no place in the Christian life.

What comes to those who allow the goodness of God to lead

them to repentance? Rom. 2:7, 10.

Verse 7 is significant in the light of the theme of the book of

Romans—righteousness by faith. Here salvation is described as

coming to those who seek for it "by patient continuance in well

doing." Therefore human effort plays ,a significant part in the

total experience of salvation.

The reason many people misapply the book of Romans,

claiming that it teaches that works have nothing to do with

salvation, is that they already have their ideas formulated and

they bend Scripture to fit their ideas. But the Bible must not be

used like a fiddle on which one plays any tune he chooses.

In our study of Romans we should resolve first to listen to

Paul, to find out what he meant to tell the Roman Christians.

Then we should pray for the help of the Holy Spirit to draw valid

lessons for us today, based on what Paul was actually saying,

not on what one could possibly bend the words to mean—to

discover what the author, Paul, moved by the Holy Spirit, meant

to say by the words he used.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 365, 366;

Christ's Object Les-

sons,

"Lost, and Is Found," pp. 200-206.

All Have Sinned

LESSON 3

❑

Friday

January 18

Part 6



Since the Jew was found to be as guilty before God as the

GOD'S PLAN Gentile, of what value, if any, had been God's revelation to

SUCCEEDS him?

"What advantage then hath the Jew? or what profit is there

of circumcision? Much every way: chiefly, because that unto

them were committed the oracles of God" (Rom. 3:1, 2).

THINK IT THROUGH

The oracles (Greek

logia,

"brief sayings") were the instruc-

tions given through Moses concerning the divine will.

Because the Jews repeatedly failed and, especially in Paul's

day, had committed the ultimate failure in the rejection of the

Messiah, God's efforts on their behalf had not been a total

failure. Paul raises the question, "What if some did not be-

lieve?" (verse 3). There were those in various periods who found

salvation through the "logia of God."

But as a nation the Israelites failed repeatedly to fulfill their

divine purpose. The nation suffered repeated reverses and cap-

tivities as a result, but during all this time there were individuals

who found a saving relationship with their God.

But nationally, except for brief periods, the history of the Jews

had been a disaster. Finally, as the parable says (Matt. 21:43),

the kingdom of God, the privilege of being God's peculiar

evangelistic agency was taken away.

How did Paul meet the charge that the failure of the Jews

cast a reflection on God's integrity? Rom. 3:3, 4.

Here, as elsewhere in the book of Romans, Paul squelches

any possible criticism of God or of God's dealings with the

human family. His vigorous response should be a warning to

modern, arrogant man who feels free to criticize God.

How did Paul meet the slanderous charge lodged against

him? Rom. 3:5-8.

The Jews were quick to pick whatever flaws they could in the

content of Paul's gospel. If righteousness is by faith and not by

works, they contended, then people's sinning did God a good

turn, for it gave Him an opportunity to reveal His goodness and

forgiveness. Then, they said, God should not hold the sinner

guilty. Paul did not even bother to answer the argument.

When tempted to question God's leading in our lives, how

can we reassure ourselves that God's way is always the best

way?

"God never leads His children otherwise than they would

choose to be led, if they could see the end from the

beginning."—The

Desire of Ages,

p. 224.

FURTHER STUDY



Christ's Object Lessons,

"The Lord's Vineyard," pp. 291-294.

"Therefore we conclude that a man

is justified by faith without the deeds

of the law" (Rom.

3:28).

In this lesson we come to the basic

theme of the book of Romans,

justification by faith.

As we have mentioned earlier,

because of limitations of time, we

cannot go through the entire epistle

verse by verse. Thus in the first three

lessons we have selected verses here

and there from chapters 1 to 3. But in

this lesson we concentrate on a certain

passage, Romans 3:19-28.

This does not mean that the verses

omitted are unimportant. In fact, the

student should read them as .he has

opportunity. Since in lessons one

through three the thrust of Paul's

argument has been explained, the

meaning of the omitted verses should

be clear.

In Romans justification by faith is

contrasted with justification by law

keeping. The Jews tried to make

themselves acceptable to God by their

law keeping but failed miserably. They

lacked the faith element both in Old

Testament times, when they should

have trusted in the Saviour to come,

and in New Testament times, when

they should have trusted the Saviour

who had come.

Paul presents acceptance of the

Messiah as the ground of justification.

But much more than an intellectual

acceptance of the fact that Jesus of

Nazareth was the Sent of God is

required. Faith includes commitment

and an acceptance of the way of life

the Messiah prescribes.

We should be aware of the fact that

when we speak of justification by faith,

we are using a figure based on the law

court. The transgressor of the law

comes before a judge and is

condemned to death for his

transgressions. But a substitute

appears and takes the transgressor's

sins upon himself, thus clearing the

sinner who, by accepting the

substitute, stands before the judge,

not only cleared of his guilt, but

regarded as never having committed

the sins for which he was hailed intc

court.

But even more than that happens.

The substitute, who has a perfect

record, also offers the pardoned

sinner his own perfect law keeping so

that the pardoned sinner stands

before the judge, not only as having

never sinned, but as having always

lived a good life.

While in Romans and Galatians Pau

uses the figure of the law court, he

does not always describe the salvation

act by this figure. Nor do other Bible

writers. Note, for example, the

answers of Jesus to those who came to

Him inquiring as to how to be saved.

The salvation event can be variously

described. However, in Romans, the

law court figure is prominent and

should be clearly understood. In turn

it ought not to be superimposed on

discussions employing other figures.

Each writer should be permitted to

describe the salvation process as the

Holy Spirit impressed him to do.

DAILY HIGHLIGHTS

Law Cannot Save

(Rom. 3:19)

Faith and Righteousness

(Rom. 3:21)

Grace and Justification

(Rom. 3:24)

Elements of Justification

(Rom.

3:25)

Focus of Justification

(Rom. 3:26,

27)

Faith and Works

(Rom. 3:28)

WtIiiii bvfaith

Justified by Faith

LESSON 4



❑

Sunday

January 20

Part 1



What is the law's function?

LAW CANNOT

SAVE



"Now we know that what things soever the law saith, it saith

to them who are under the law: that every mouth may be

stopped, and all the world may become guilty before God"

(Rom. 3:19).

Paul is here using the term "law" in its broad sense as the Jew

in his day understood it. By the term "Torah" (the Hebrew word

for "law") a Jew even today thinks particularly of God's instruc-

tion in the Pentateuch, but also more generally in the entire Old

Testament. The moral law, plus the amplification of this in the

statutes and judgments, as well as the ceremonial precepts,

were a part of this instruction. Because of this, we may think of

the law here as the system of Judaism.

To be under the law means to be under its jurisdiction, as

were the Jews under the Torah. The law reveals a person's

shortcomings and thus one's guilt before God. It cannot remove

that guilt, but hopefully the sense of guilt will lead the sinner to

seek a remedy.

As we apply the book of Romans in our day when Jewish law is

no longer a factor, we think of law particularly in terms of moral

law. This law can save us no more than could the system of

Judaism save the Jews. To save is not the moral law's function.

Its function is to reveal God's character and to show people

wherein they fall short of reflecting that character.

What is lawkeeping unable to accomplish and why? Rom.

3:20.

We must at this point remember the basic argument of the

Judaizers: "In order to be saved, one must be circumcised and

must keep the entire ceremonial law."—The

Acts of the Apos-

tles,

pp. 188, 189.

Whatever law it is—moral, ceremonial, civil, or all combined

—a keeping of any or all in and of itself will not make a man just

in God's sight.

"Though the law cannot remit the penalty for sin, but charges

the sinner with all his debt, Christ has promised abundant par-

don to all who repent, and believe in His mercy. The love of God

is extended in abundance to the repenting, believing soul. The

brand of sin upon the soul can be effaced only through the

blood of the atoning Sacrifice. No less an offering was required

than the sacrifice of Him who was equal with the Father. The

work of Christ—His life, humiliation, death, and intercession for

lost man—magnifies the law, and makes it honorable."—

Selected Messages,

bk. 1, p. 371.

FURTHER STUDY



Selected Messages,

bk. 1, pp. 236-239.

Justified by Faith

LESSON 4



❑

Monday

January 21



Part 2



When Jesus came, what new kind of righteousness was

FAITH AND manifested?

RIGHTEOUSNESS

"Now the righteousness of God without the law is man-

ifested, being witnessed by the law and the prophets" (Rom.

3:21).

This new righteousness is contrasted with the righteousness

of the law, which was the righteousness with which the Jew was

familiar.

The new righteousness is called "the righteousness of God";

that is, a righteousness that comes from God, a righteousness

that God provides, and one that He accepts as valid.

"Righteousness is obedience to the law. The law demands

righteousness, and this the sinner owes to the law; but he

incapable of rendering it. The only way in which he can attain to

righteousness is through faith. By faith he can bring to God the

merits of Christ, and the Lord places the obedience of His Son to

the sinner's account. Christ's righteousness. is accepted in

place of man's failure, and God receives, pardons, justifies, the

repentant, believing soul, treats him as though he were righ-

teous, and loves him as He loves His

Son."—Selected Mes-

sages,

bk. 1, p. 367.

How is the righteousness of God received? Rom. 3:22.

The faith of Jesus Christ is here doubtless faith in Jesus Christ

(objective genitive). As it operates in the Christian life faith is

much more than intellectual assent. Faith in Jesus Christ is

accepting Him as Saviour, substitute, and surety. It is choosing

His way of life. It is trusting Him.

Both of the words "faith" and "believe" appear in Romans

3:22. In English a distinction is sometimes made between be-

lieving and having faith. We have observed before that no such

distinction exists in Greek. The word for faith

ispistis,

the word

for believe is

pisteud. Pistis

and

pisteu6

are the noun and verb

forms of the same word.

"Faith is the condition upon which God has seen fit to prom-

ise pardon to sinners; not that there is any virtue in faith

whereby salvation is merited, but because faith can lay hold of

the merits of Christ, the remedy provided for sin. Faith can

present Christ's perfect obedience instead of the sinner's

transgression and defedtion. When the sinner believes that

Christ is his personal Saviour, then, according to His unfailing

promises, God pardons his sin, and justifies him freely. The

repentant soul realizes that his justification comes because

Christ, as his substitute and surety, has died for him, is his

atonement and righteousness."—Selected

Messages,

bk. 1, pp.

366, 367.



FURTHER STUDY



Steps to Christ,

"Faith and Acceptance," pp. 49-51.

Justified by Faith

LESSON 4



❑

Tuesday

January 22



Part 3



How is God's grace related to justification?

GRACE AND



JUSTIFICATION



"Being justified freely by his grace through the redemption

that is in Christ Jesus" (Rom. 3:24).

What is justification? The Greek word

dikaiod

translated

"justify" may mean "make righteous" or "declare righteous,"

or "consider righteous." The precise meaning in any instance

must be determined by the context. It is built on the same root as

is the word

dikaios,

which means "righteous." There is also the

word

dikaiosune,

"righteousness," and the word

dikaioma,

"righteous requirement."

Unfortunately, the English language uses words built on

different roots to translate the various words built on only one

root in the Greek. As a result the close connection between

"justification" and "righteousness" is not always seen. Before

justification, a person is unrighteous, hence unacceptable to

God. After justification he is regarded as righteous, hence ac-

ceptable.

Grace means favor. God's grace is not only the favor He

shows; it is also that which God does for a person whom He

favors. When a sinner turns to God for salvation, it is an act of

grace to consider or declare that person to be righteous.

"Grace is unmerited favor. The angels, who know nothing of

sin, do not understand what it is to have grace exercised toward

them; but our sinfulness calls for the exercise of grace from a

merciful

God."—Selected Messages,

bk. 1, pp. 331, 332.

Justification is presented in Romans as a punctiliar act; that

is, it happens at a point of time. One moment the sinner is

outside, unrighteous, and unaccepted; the next moment, fol-

lowing justification, he is inside, accepted, and righteous.

Thus the person who is in Christ looks upon justification as a

past act, one that took place when he surrendered himself fully

to Christ. "Being justified" (Rom. 5:1) is, literally, "having been

justified."

Of course, if the justified sinner should fall away and then

return to Christ, justification would again occur. Also, if recon-

version is considered a daily experience, there is a sense in

which justification might be considered a repeating experience.

Ellen White speaks of justification being "retained." (See

Selected Messages,

bk. 1, p. 366.)



THINK IT THROUGH



What part does Jesus Christ play in God's justifying act?

"Grace is unmerited favor, and the believer is justified without

any merit of his own, without any claim to offer to God. He is

justified through the redemption that is in Christ Jesus, who

stands in the courts of heaven as the sinner's substitute and

surety."—Selected

Messages,

bk. 1, p. 398.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 331-335.

Justified by Faith

LESSON 4



❑

Wednesday

January 23

Part 4



What are various significant elements in the justification

ELEMENTS OF act?

JUSTIFICATION

THINK IT THROUGH

"Whom God hath set forth to be a propitiation through faith

in his blood, to declare his righteousness for the remission of

sins that are past, through the forbearance of God" (Rom.

3:25).

Propitiation.

The Greek word thus translated,

hilasterion,

occurs in the New Testament only here and in Hebrews 9:5,

where it is translated "mercyseat."

"As used here in Rom. 3:25, and in this context describing the

offer of justification and redemption through Christ,

hilaster-

ion,

'propitiation,' seems to represent the fulfillment of all that

was typified by the

hilasterion,

'mercy seat,' in the OT

sanctuary. By His sacrificial death, Jesus has been set forth as

the means of atonement, expiation (see DA 469), propitiation

(see SC 15), reconciliation. There is perhaps no one English

word that can adequately portray all that this implies."—S.D.A.

Bible Commentary,

vol. 6, p. 506.

God is represented as the one providing the propitiation. The

Father and the Son cooperate together in the work of redemp-

tion. Each plays His part. Some Christians seem to forget this.

So often, when discussing redemption, they mention only

Christ, as though the Father were not involved. This is not the

way the salvation act is presented in Romans or in the New

Testament generally. (See Rom. 1:1-3, 7, 8; 1 Cor. 1:3, 4; etc.)

When the two members of the Deity are mentioned together,

God the Father is usually mentioned first, as in the verses above.

Remission of sins.

It is our sins that make us unacceptable to

God. We can do nothing of ourselves to cancel our sins. But,in

the plan of redemption God has provided a way for these sins to

be remitted through faith in Christ's blood.

The word for "remission" is the

Greek paresis,

literally "pass-

ing over" or "passing by." It is a different word than the one

translated "forgiveness" in the New Testament.

The "passing over" is in no sense an ignoring of sins. God can

pass over the sins of the past because by His death Christ has

paid the penalty for all men's sins. Anyone, therefore, who has

"faith in his blood" can have his sins remitted, for Christ has

already died for them (1 Cor. 15:3).

When God remits sins, how completely is the sinner free of

them?

"Christ's character stands in place of your character, and you

are accepted before God just as if you had not sinned."—Steps

to Christ,

p. 62.

FURTHER STUDY



Christ's Object Lessons,

"Things New and Old," pp. 128, 129.

Justified by Faith

LESSON 4



❑

Thursday

January 24



Part 5



In justification by faith, what is the central focus?

FOCUS OF



JUSTIFICATION



"To declare, I say, at this time his righteousness: that he

might be just, and the Justifier of him which believeth in Jesus.

Where Is boasting then? It is excluded. By what law? of

works? Nay: but by the law of faith" (Rom. 3:26, 27).

The good news that Paul was anxious to share with all who

would listen was that there was available to man "his [that is,

God's] righteousness." Through long centuries the Jews had

focused on their own righteousness. "They being ignorant of

God's righteousness, and going about to establish their own

righteousness, have not submitted themselves unto the righ-

teousness of God" (Rom. 10:3).

After their return from Babylonian captivity, the Jews tried

scrupulously to keep the law. They realized that it had been their

transgression of the law that led to their captivity. (See 2 Chron.

36:14-17.) Because they did not wish to repeat their mistake,

their lawyers and rabbis outlined in minute detail how each

precept of the Old Testament was to be kept. For example, they

defined the length of a Sabbath day's journey as 2000 cubits.

They determined by weight or type what constituted a burden

that was not to be carried on the Sabbath day. Their tithing laws

were minutely detailed.

In Jesus' day these various laws existed orally. A short time

later they were written down. The Mishnah details this oral

tradition. After its production, Jewish rabbis commented on the

Mishnah. These comments were eventually combined with the

Mishnah in the Talmud.

To the Jew, to worship God correctly meant to keep these oral

traditions, which they took to be not human laws but a God-

endorsed detailing of how God's law was to be kept.

Thus the Jewish mind was focused almost completely on self,

on how a person could keep all the minute details of oral tradi-

tion in order to please God.

Jesus severely attacked this oral tradition. He said, "In vain

they do worship me, teaching for doctrines the commandments

of men" (Matt. 15:9).

What a relief it must have been for the scrupulous Jew to

discover that he could look away from himself to God's righ-

teousness and that by accepting it he could be accepted by

God.

Because of the cross of Calvary God can declare sinners

righteous and still be considered just in the eyes of the universe.

Satan

can

point no accusing finger at God, for Heaven had

made the supreme sacrifice. Satan had accused God of asking

of the human race more than He was willing to give. The cross

refutes this claim.

FURTHER STUDY



Selected Messages,

bk. 1, pp. 386, 387.

Justified by Faith

LESSON 4



❑

Friday

January



Pad 6



What conclusion did Paul draw from his discussion of God's

FAITH AND righteousness?

WORKS

"Therefore we conclude that a man is justified by faith

without the deeds of the law" (Rom. 3:28).

In the historical context Paul was speaking of law in its broad

sense of the system of Judaism. No matter how conscientiously

a Jew tried to live under this system, if he failed to accept Jesus

as the Messiah, he could not be justified.

This verse (Rom. 3:28) is Paul's conclusion from his claim that

the law of faith excludes boasting. If a man were justified by his

own actions, he could boast about it. But when he is justified

because Jesus is the object of his faith, then the credit clearly

belongs to God who justified and not to the man who is justified.

All the glory is to God. Ellen White asks, "What is justification?"

and then answers: "It is the work of God in laying the glory of

man in the dust, and doing for man that which it is not in his

power to do for

himself."—Testimonies to Ministers,

p. 456.

"Works of law cannot atone for past sins. Justification cannot

be earned. It can only be received by faith in the atoning sac-

rifice of Christ. Therefore, in this sense, works of law have

nothing to do with justification. To be justified without works

means to be justified without there being anything in ourselves

to merit justification."—S.D.A.

Bible Commentary,

vol. 6, p. 509.

But many Christians have misunderstood and misapplied this

text. They say all one has to do is to believe. They depreciate

works and the keeping of even the moral law. Thus they com-

pletely misread Paul. Paul attaches great importance to the

keeping of the moral law, both in the book of Romans, and

elsewhere. His point is that the keeping of the law is not the

means

of justification, but he has previously established that

the justified person is a doer of the law. (See Rom. 2:13.)

Ellen White wrote much on the relation of faith and works.

Notice one such passage:

"Works will never save us; it is the merit of Christ that will avail

in our behalf. Through faith in him, Christ will make all our

imperfect efforts acceptableto God. The faith we are required to

have is not a do-nothing faith; saving faith is that which works

by love, and purifies the soul. He who will lift up holy hands to

God without wrath and doubting, will walk intelligently in the

way of God's commandments.

"If we are to have pardon for our sins, we must first have a

realization of what sin is, that we may repent, and bring forth

fruits meet for repentance. We must have a solid foundation for

our faith; it must be founded on the word of God, and its results

will be seen in obedience to God's expressed will."—Ellen G.

White,

Signs of the Times,

June 16, 1890.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 373, 374.

"Do we then make void the law

through faith? God forbid: yea, we

establish the law" (Rom. 3:31).

Lesson 5 is important for several

reasons, one being to help us to meet

the charges of those who, because of

our insistence that the moral law must

be kept, say that we are legalists.

These opponents quote principally

the books of Romans and Galatians to

support their charge.

They quote texts such as Romans

3:20, "Therefore by the deeds of the

law there shall no flesh be justified in

his sight"; and Galatians 3:24, 25,

"Wherefore the law was our

schoolmaster to bring us unto Christ,

that we might be justified by faith. But

after that faith is come, we are no

longer under a schoolmaster."

In our lessons thus far in the book of

Romans we have made it clear that

"law" is used in a broader sense than

simply comprehending moral law.

Only as we draw lessons from Romans

for our day do we think of the moral

law as especially applicable.

The argument as to which law is

referred to in Romans and Galatians is

old. Some have insisted that it is the

ceremonial law; others the moral. It is

helpful on this point to examine Ellen

White's statements concerning the

meaning of the term "law" in these

books. (Since the theme of the two

books is identical, and the two books

were written at essentially the same

time and to meet the same arguments,

we are assuming that what is said

concerning the law in one book can be

applied to the other.)

Concerning the situation giving rise

to Paul's arguments regarding law in

the book of Galatians, Ellen White

said, "These false teachers were

mingling Jewish tradition with the

truths of the gospel. Ignoring the

decision of the general council at

Jerusalem, they urged upon the

Gentile converts the observance of

the ceremonial law."—The

Acts of the

Apostles,

p. 383.

But Ellen White did not restrict the

application of the term to the

ceremonial law, because, as we derive

lessons from the book, we can draw in

the moral law. Thus she says, "I am

asked concerning the law in Galatians.

What law is the schoolmaster to bring

us to Christ? I answer: Both the

ceremonial and the moral code of ten

commandments."—Selected

Messages,

bk. 1, p. 233.

In another statement where she

speaks of what the Holy Spirit is saying

today in the law statements of these

books she says, " 'The law was our

schoolmaster to bring us unto Christ,

that we might be justified by faith'

(Gal. 3:24). In this scripture, the Holy

Spirit through the apostle is speaking

especially of the moral

law."—Selected

Messages,

bk. 1, p.

234.

We recommend Ellen White's

interpretation of "law" in Romans and

Galatians as the best answer to our

critics. For example in Romans 7:6 Paul

says that the Christian is "delivered

from the law." Here applies the rule of

distinguishing between what the

Scriptures meant to the Christian

members in Paul's day and what they

mean to us today. In Paul's day it

meant the Jewish law system; for us

today it means the moral law.

DAILY HIGHLIGHTS

The Law Established

(Rom. 3:31)

Grace or Debt

(Rom. 4:4, 5)

Promise and Law

(Rom. 4:13)

Law and Old Covenant

(Rom. 4:14)

Ethical Conduct Under Grace

(Rom. 3:8; 6:15)

Law and Transgression

(Rom. 4:15, 16)

LESSON 5-January 27 to February

ukification and the Law

Justification and the Law

LESSON 5



❑

Sunday

January 27

Part 1

THE LAW

ESTABLISHED

FURTHER STUDY

How did Paul answer a common charge of the Judaizers

against him?

"Do we then make void the law through faith? God forbid:

yea, we establish the law" (Rom. 3:31).

The Jews used the term "law" to refer to the entire body of

God's revelation through Moses. They called the first five books

of the Old Testament the law (the Torah). They held the per-

verted notion that the way to keep this law was to keep it as the

rabbis had prescribed. They accused Paul of preaching against

the law. (See Acts 21:28.)

While Paul opposed the oral traditions of the Jews, he never

spoke against the Scriptures themselveS. In this passage in the

book of Romans he makes the emphatic statement that faith

does not make void what God has revealed. In fact faith estab-

lishes the Torah as being true.

To what incident in the law did Paul point as proof of his

statement that faith establishes the law? Rom. 4:1-5.

The chapter divisions in the Bible were inserted arbitrarily

many centuries after the Bible was written. Actually chapter four

is an illustration of the assertion of chapter 3:31, showing that

faith as the ground of justification was already a theme of the

law. The chapter division here is misleading.

In the Torah is the narrative of Abraham. According to this

narrative Abraham was accounted righteous because he "be-

lieved God." Therefore the Torah itself teaches righteousness

by faith, Hence any implication that faith makes void (Greek

katargeo

"renders useless," "invalidates") the law is com-

pletely false because faith affirms that which the Torah teaches.

To what other Old Testament scripture did Paul appeal as

supporting his thesis of faith? Rom. 4:6-8.

Paul cites Psalm 32:1, 2. He sets forth David's restoration to

divine favor after his affair with Bathsheba as an example of

justification by faith. It certainly wasn't any works that David

performed that won him acceptance. Forgiveness was an act of

God's grace. Here, then, was another example from the Torah of

the operation of faith. (Torah was often used of the Holy Scrip-

tures generally on the principle that the most important gave its

name to the whole; see John 10:34; 12:34.)

In view of Paul's use of "law" in this context, is Romans 3:31 a

good text to prove that the Ten Commandments are still binding

in the Christian era? Definitely. This is the application of the text

today, when Jewish law is no longer an issue. This is the way

Ellen White repeatedly uses this verse.

The Desire of Ages,

pp. 307, 308.

Justification and the Law

LESSON 5



❑

Monday

January 28



Part 2



Why is it that one trying to earn justification will fail of

GRACE OR DEBT achieving it?

"Now to him that worketh is the reward not reckoned of

grace, but of debt. But to him that worketh not, but believeth on

him that justifieth the ungodly, his faith is counted for righ-

teousness" (Rom. 4:4, 5).

So long had the Jews believed that justification or acceptance

with God resulted from a meticulous keeping of the Torah, that

they found it difficult to grasp the glorious truth that justifica-

tion was granted as a free gift of grace to all who believed. It was

not a debt God owed them for law keeping.

One's relationship with God is affected by the way he under-

stands justification. If he believes he must earn acceptance, his

thinking is turned inward toward self-effort. If he grasps the

glorious truth that justification is a gift from God, his center of

focus becomes God.

In what way did the experience of Abraham demonstrate

that the Gentiles were eligible for eternal life? Rom. 4:9-12.

It was difficult for the Jews to accept the fact that the uncir-

cumcised Gentiles had equal status with them before God. Paul

appealed to the law they revered as teaching that justification is

in no way dependent upon whether a man is circumcised and

that it is freely available to all men regardless of race.

"The sinner must come in faith to Christ, take hold of His

merits, lay his sins upon the Sin Bearer, and receive His pardon.

It was for this cause that Christ came into the world. Thus the

righteousness of Christ is imputed to the repenting, believing

sinner. He becomes a member of the royal

family."—Selected

Messages,

bk. 1, p: 215.

When Abraham was justified (Gen. 15:6), he was not cir-

cumcised. Later he was circumcised. Thus Abraham became

uniquely the father of both the uncircumcised and the circum-

cised.



THINK IT THROUGH



If I am given to race prejudice, the recognition of what fact

should lead me to abandon it?

"And hath made of one blood all nations of men for to dwell

on all the face of the earth, and hath determined the times

before appointed, and the bounds of their habitation" (Acts

17:26).

"In that age of caste, when the rights of men were often

unrecognized, Paul set forth the great truth of human brother-

hood, declaring that God 'hath made of one blood all nations of

men for to dwell on all the face of the earth.' In the sight of God

all are on an equality."—The

Acts of the Apostles,

p. 238.



FURTHER STUDY



Selected Messages,

bk. 1, p. 388.



4-A. L. 1-80

Justification and the Law

LESSON 5



❑

Tuesday

January 29

Part 3

PROMISE

AND LAW

In what sense is "law" used in the following scripture?

"For the promise, that he should be the heir of the world,

was not to Abraham, or to his seed, through the law, but

through the righteousness of faith" (Rom. 4:13).

"Promise" and "law" are here contrasted. Paul is seeking to

establish an Old Testament base for his teaching of righteous-

ness by faith. He finds an example in Abraham, whom all the

Jews accepted as their ancestor. Acceptance or justification

had come to Abraham quite apart from law. God made a prom-

ise to Abraham that he was to be "heir of the world." Abraham

believed this promise, that is, he accepted the role that it im-

plied. As a result God accepted him and worked through him to

save the world.

"There was given to Abraham the promise, especially dear to

the people of that age, of a numerous posterity and of national

greatness: 'I will make of thee a great nation, and I will bless

thee, and make thy name great; and thou shalt be a blessing.'

[Gen. 12:2.] And to this was added the assurance, precious

above every other to the inheritor of faith, that of his line the

Redeemer of the world should come: 'In thee shall all families of

the earth be blessed.' [Gen.

12:3.]"—Patriarchs and Prophets,

p. 125.

With reference to the promise to Abraham, at what time was

the law introduced? Gal. 3:7-9, 14-17.

Four hundred and thirty years from the time the promise was

given to Abraham brings us to the establishment of the Israelite

economy at Sinai. While it is true that the Ten Commandments

were spoken by God Himself from Sinai's heights, this incident

was not their origin. The moral law is as old as God Himself. God

said to Abraham, "Abraham obeyed my voice, and kept my ...

laws" (Gen. 26:5).

Therefore "law" in this Galatian passage cannot refer to the

moral law

per se.

It refers to the whole system of laws given at

Sinai which were the basis of the old covenant. It was to this

covenant that the Jews looked for salvation. Thus "law" in this

Galatian passage is loosely synonymous with "old covenant."

The moral law is included in—in fact is the base of—the old

covenant, but to single it out is to imply that the moral law

originated at Sinai.

This definition of law as the Jewish system is important to

grasp, because certain groups of evangelical Christians brand

as a legalist anyone teaching that the moral law should be

observed. But these Christians misread Paul, who was simply

trying to say that with the coming of the Messiah men could not

be saved under Judaism.

FURTHER STUDY



Patriarchs and Prophets,

pp. 363, 364.

Justification and the Law

LESSON 5



❑

Wednesday.

January 30



Part 4



What circumstance would make faith of none effect?

LAW AND OLD



COVENANT



"If they which are of the law be heirs, faith is made void, and

the promise made of none effect" (Rom. 4:14).

If men could be saved by keeping the Jewish laws there would

be no need for "faith," the element which Paul was presenting

as the ground of salvation. But the case of Abraham proved that

heirship came through promise not through law. Therefore, if

the Jews wished to be saved, they would have to abandon trust

in their works for salvation and accept the Abrahamic promise,

now fulfilled in the coming of the Messiah.

How did Paul explain the seeming contradiction between

"law" to which the Jews looked for life and the promise ac-

cording to which a man becomes an heir through faith? Gal.

3:21-23.

The law, or old-covenant experience, was necessary in order

to teach the Jews their need of a Saviour, to show them that

without God's power they could never meet His requirements.

"If the Abrahamic covenant contained the promise of re-

demption, why was another covenant formed at Sinai? In their

bondage the people had to a great extent lost the knowledge of

God. . . .

" ... Living in the midst of idolatry and corruption, they had no

true conception of the holiness of God, of the exceeding sinful-

ness of their own hearts, their utter inability, in themselves, to

render obedience to God's law, and their Reed of a Saviour. All

this they must be

taught."—Patriarchs and Prophets,

p. 371.

The problem was, as mentioned earlier, that the Jews never

fully learned the lesson the old covenant was designed to teach.

But when the Messiah came—or, as Paul says, when "faith

came"—they could no longer avoid a decision.



MINK IT THROUGH



In what way is it possible to live under an old-covenant type

of experience today?

"The principle that man can save himself by his own works lay

at the foundation of every heathen religion. . . . Wherever it is

held, men have no barrier against sin."—The

Desire of Ages,

pp.

35, 36.

"If Satan can succeed in leading man to place value upon his

own works as works of merit and righteousness, he knows that

he can overcome him by his temptations, and make him his

victim and prey. . . . Strike the door-posts with the blood of

Calvary's Lamb, and you are safe."—Ellen G. White,

Review and

Herald,

Sept. 3, 1889.



FURTHER STUDY



Patriarchs and Prophets,

pp. 125-127.

Justification and the Law

LESSON 5



❑

Thursday

January 31



Part 5



How is the keeping of the law of God related to justification?

ETHICAL



CONDUCT



"And not rather, (as we be slanderously reported, and as

UNDER GRACE some affirm that we say,) Let us do evil, that good may come?

whose damnation is just" (Rom. 3:8).

"What then? shall we sin, because we are not under the law,

but under grace? God forbid" (Rom. 6:15).

There are a number of texts in Romans that seem to speak

depreciatingly of law keeping. For example, Romans 3:20.

"Therefore by the deeds of the law there shall no flesh be

justified in his sight." But we have already pointed out that the

expression "law" as used in Paul's day was a much broader

term, including various laws (see lesson 2, especially for Tues-

day). When "law" is spoken of historically, the term becomes

almost synonymous with "Judaism" or "old covenant."

But it comes out clearly in the book of Romans that the

justified person leaves off his sinning. Paul was slanderously

accused of teaching that it was proper for the Christian to sin,

that, in fact, by sinning the Christian would give God's grace an

opportunity for broader demonstration. Paul emphatically de-

nied this charge. Chapters 6 to 8 emphasize living a life of

victory over sin. Thus a life of obedience to the law of God is the

fruit of justification.

The law of God is also related to justification in another way,

as we have earlier pointed out.

In justification Christ's perfect law keeping is imputed to the

sinner. "Righteousness is obedience to the law. The law de-

mands righteousness, and this the sinner owes to the law; but

he is incapable of rendering it. The only way in which he can

attain to righteousness is through faith. By faith he can bring to

God the merits of Christ, and the Lord places the obedience of

His Son to the sinner's account."—Selected

Messages,

bk. 1, p.

367.

But the fact that the obedience of Christ is imputed to the

account of a person in justification does not free him from

future obedience to the law of God. In fact it obligates him all the

more. The atonement was made precisely because the law

could not be abrogated or altered.

"In order for man to be saved, and for the honor of the law to

be maintained, it was necessary for the Son of God to offer

Himself as a sacrifice for sin. He who knew no sin became sin for

us. He died for us on Calvary. His death shows the wonderful

love of God for man, and the immutability of His law."—

Selected Messages,

bk. 1, p. 240.



FURTHER STUDY



The Desire of Ages,

pp. 762, 763.

Justification and the Law

LESSON 5



Friday

February 1



Part 6



What contrast did Paul draw to emphasize that salvation

LAW AND could no longer be found in Judaism?

TRANSGRESSION

"Because the law worketh wrath: for where no law is, there

is no transgression. Therefore it is of faith, that it might be by

grace; to the end the promise might be sure to all the seed; not

to that only which is of the law, but to that also which is of the

faith of Abraham; who is the father of us all" (Rom. 4:15, 16).

The Jews were so wedded to their Torah, "law," that Paul

found it difficult to wean them away from it. "The Jews had

always prided themselves upon their divinely appointed ser-

vices, and many of those who had been converted to the faith of

Christ still felt that since God had once clearly outlined the

Hebrew manner of worship, it was improbable that He would

ever authorize a change in any of its specifications."—The

Acts

of the Apostles,

p.. 189.

Surely it should have been evident to the Jews in Paul's day

that their law (Torah) was not saving them. In the first place, "the

law worketh wrath" (Rom. 4:15), and while professing to keep it,

they were treasuring up wrath to themselves against the day of

wrath (Rom. 2:5). But grace is related to faith, not to law. (See

Rom. 4:16.)

Furthermore, as a nation they had already experienced much

wrath for all their sins. Since God had revealed Himself in a

special way to theJews, committing to them His oracles, expect-

ing them to share this knowledge with the other nations, they

carried a special responsibility. When they failed not only in this

responsibility but also in their personal lives, the nation suffered

repeated reverses and captivities.

The history of the Jews was written "for our admonition, upon

whom the ends of the world are come" (1 Cor. 10:11). The Jews

suffered wrath because they failed to fulfill God's purpose for

them. Today the Christian church has been called to evangelize

the world. How effectively is it fulfilling its responsibility?



THINK IT THROUGH



What lessons can I learn from the failure of God's ancient

people?

"The record of Israel's forgetfulness has been preserved for

our enlightenment.... Had the Adventists in the early days still

trusted to the guiding Hand that had been with them in their past

experience ... years ago the inhabitants of the earth would have

been warned, the closing work would have been completed,

and Christ would have come for the redemption of His

people."—Testimonies,

vol. 8, pp. 115, 116.



FURTHER STUDY



The Desire of Ages,

p. 608.

LESSON 6 February 3-9

Blessings of Justification

"Therefore being justified by faith,

we have peace with God through our

Lord Jesus Christ: by whom also we

have access by faith into this race

wherein we stand, and rejoice in hope

of the glory of God" (Rom. 5:1, 2).

From this point onward, at least for

some chapters, we will proceed on a

verse-by-verse basis. Since this week's

lesson covers chapter 5, it is suggested

that the entire chapter be read as an

introduction to the week's study.

Paul has established the point that

justification or acceptance with God

comes only through faith in Jesus

Christ. Now he pauses briefly in his

line of argument to exult in this

glorious truth. Through Adam men

received nothing but condemnation

and death; through Jesus Christ they

receive justification and life.

Wherever the truth of justification

by faith is received today it brings the

same exultation. This was the

experience of those who received it

wholeheartedly when the subject of

justification by faith was given

emphasis at the 1888 General

Conference session in Minneapolis,

Minnesota, and in subsequent years at

camp meeting and other gatherings.

Ellen White describes the results of

the preaching of the message of Christ

our righteousness at the Ottawa,

Kansas, camp meeting in 1889: "One

of our young ministering brethren said

that he had enjoyed more of the

blessing and love of God during that

meeting than in all his life before.

Another stated that the trials,

perplexities, and conflicts which he

had endured in his mind had been of

such a character that he had been

tempted to give up everything. He had

felt that there was no hope for him,

unless he could obtain more of the

grace of Christ; but through the

influence of the meetings

she had

experienced a change of heart, and

had a better knowledge of salvation

through faith in Christ. He saw that it

was his privilege to be justified by

faith; he had peace with God, and with

tears confessed what relief and

blessing had come to his soul. At every

social meeting many testimonies were

borne as to the peace, comfort, and

oy the people had found in receiving

ight.

"We thank the Lord with all the

heart that we have precious light to

present before the people, and we

rejoice that we have a message for this

time which is present truth. The

tidings that Christ is our righteousness

has brought relief to many, many

souls, and God says to His people, 'Go

forward.'

"—Selected Messages,

bk.

1, pp. 356, 357.

DAILY HIGHLIGHTS

Peace and Joy

(Rom. 5:1)

Fortitude in Tribulation

(Rom. 5:3)

God Seeking Man

(Rom. 5:6-8)

Death Swallowed Up

(Rom. 5:12)

Law Awakens Need

(Rom. 5:13, 14)

Christ Versus Adam

(Rom. 5:18, 19)

Blessings of Justification

LESSON 6



❑

Sunday

February 3

Part 1



As a result of our having been justified by faith, what is our

PEACE new relationship with God?

AND JOY

THINK IT THROUGH

"Therefore being justified by faith, we have peace with God

through our Lord Jesus Christ" (Rom. 5:1).

"Being justified" is literally "having been justified." The Greek

verb represents the action as completed. We have been de-

clared righteous, or regarded as righteous, not through any

deeds of law but through our having accepted Jesus Christ. The

perfect life that Jesus lived on this earth has been imputed to us.

God regards that we did the deeds of Jesus. His perfect law-

keeping is credited to us. At the same time, all of our sins have

been laid on Jesus. God has reckoned that Jesus did them. They

have been paid for by the death of the Son of God. What more

glorious news could there be for the sinner?

In Romans 5:1 a number of Greek manuscripts read, "let us

have peace," instead of "we have peace." Some translations

reflect the earlier reading. Either reading fits the context. If "let

us have peace" is accepted, it suggests an appeal to step into

the glorious experience that God designed for the justified

person. Because it sounds too good to be true, the newly jus-

tified person needs encouragement to believe it and act upon it.

Being at peace With God, what will be the justified sinner's

emotional response? Rom. 5:2.

Joy and rejoicing are frequent themes of Bible writers, both in

the Old Testament and in the New. No greater exultation can be

found than the joy that follows justification. With it the shallow

joys of illegitimate pleasure cannot be compared.

Here "the hope of the glory of God" probably has reference to

the future glory to be revealed at the end of the age. Then this

hope spoken of by Paul is the same as the "blessed hope, and

the glorious appearing of the great God and our Saviour Jesus

Christ" (Titus 2:13).

"There is great need that Christ should be preached as the

only hope and salvation. When the doctrine of justification by

faith was presented ... , it came to many as water comes to the

thirsty traveler. The thought that the righteousness of Christ is

imputed to us, not because of any merit on our part, but as a free

gift from God, seemed a precious thought."—Selected

Mes-

sages,

bk. 1, p. 360.

Unless I have experienced the peace that comes through

justification, how enthusiastically and convincingly can I

share with others the good news?

FURTHER STUDY



S.D.A. Encyclopedia

article, "Justification."

Blessings of Justification

LESSON 6



❑

Monday

February 4



Part 2



For the justified person, what besides hope is a ground for

FORTITUDE IN rejoicing?

TRIBULATION

"We glory in tribulations also: knowing that tribulation

worketh patience" (Rom. 5:3).

The Greek word translated "glory" in verse 3 is the one trans-

lated "rejoice" in verse 2. If it is translated "rejoice" in verse 3

also as in the Revised Standard Version, the connection be-

tween verses 2 and 3 is more clearly seen. A justified person can

rejoice in tribulation because he has fixed his faith and trust in

Jesus Christ. He has confidence that God will work all things for

good. He will consider it an honor to suffer for Christ's sake.

(See 1 Peter 4:13.)

"Trial is part of the education given in the school of Christ, to

purify God's children from the dross of earthliness. It is because

God is leading His children that trying experiences come to

them. Trials and obstacles are His chosen methods of disci-

pline, and His appointed conditions of success. He who reads

the hearts of men knows their weaknesses better than they

themselves can know them. He sees that some have qualifica-

tions which, if rightly directed, could be used in the advance-

ment of His work."—The

Acts of the Apostles,

p. 524.

"They [God's servants] are joyful in the tribulation which they

experience while pressed by the enemy. These willing servants

are gaining an experience and forming a character which will

do honor to the cause to

God."—Testimonies,

vol. 2, p. 510.

What progression will be seen in the person living in grace?

Rom. 5:3-5.

Patience.

The Greek word thus translated

(hupomone")

means steadfast endurance. This is the type of endurance that

tribulation develops in the one who maintains his faith, and who

does not lose sight of his hope of the glory of God. The opposite

type of experience is described by Ellen White as follows: "As

soon as God proves them, and tests their faith, they waver, they

stand feebly, swaying first one way, then the other. They have

not the genuine article that Paul possessed, that could glory in

tribulation because 'tribulation worketh patience.'

"—

Testimonies,

vol. 2, p. 514.

Experience.

The Greek word thus translated

(dokirne)

means

literally "the quality of being approved," hence "character,"

that is "approved character." Tests patiently or steadfastly en-

dured develop an approved character.

Hope.

Endurance and approval naturally give rise to hope.



THINK IT THROUGH



How does Paul's ladder compare with Peter's ladder de-

scribed in Second Peter 1:5-7?



FURTHER STUDY



The Ministry of Healing,

pp. 470-472.

Blessings of Justification

LESSON 6



❑

Tuesday

February 5



Part 3



Who took the initial step in reconciling man to God?

GOD



SEEKING MAN



"When we were yet without strength, in due time Christ died

for the ungodly.... But God commendeth his love toward us, in

that, while we were yet sinners, Christ died for us" (Rom.

5:6-8).

When Adam and Eve shamefully and inexcusably trans-

gressed the divine requirement, God took the first steps toward

reconciliation. Ever since, God has taken the initiative in provid-

ing a way of salvation and in inviting men to accept it. "When the

fulness of the time was come, God sent forth his Son" (Gal. 4:4).

On the cross Christ bore the sins of the whole world, past,

present, and future. Any man can have all his sins remitted

simply by turning from his sins and accepting Him.

From what does justification guarantee that a man will be

saved? Rom. 5:9.

Wrath—ultimate separation from God and annihilation—is

the terrible fate that awaits the sinner. (See Rom. 1:18.) The third

angel's message describes in the most fearful terms the wrath

that will fall upon the worshipers of the beast. (See Rev. 14:9-

11.) As the blood on the doorposts of the Israelites in Egypt on

the eve of their departure protected the firstborn from the wrath

that befell Egypt's firstborn, so the blood of Jesus Christ

guarantees that one who has been justified and retains that

status will be protected when God's wrath finally destroys sin.

Whereas Christ's death effects reconciliation, what does

Christ's life accomplish? Rom. 5:10.

Some commentators have seen in this passage of Scripture a

reference to the life that Christ lived on this earth during which

He wrought a perfect character which He now offers to impute

to us. While this is certainly what Christ's perfect life ac-

complished, Paul seems to be emphasizing the fact that

whereas Christ died, He rose again and is alive forevermore.

(See Heb. 7:25.) Because He lives, we are saved. If He had

remained in the tomb, our hopes would have perished with Him.

Mentioning for the third time in the present chapter the

Christian's joy, what new grounds of rejoicing does Paul cite?

Rom. 5:11.

This is the only time in the New Testament of the King James

Version that the word "atonement" occurs. The word is used

here in its literal sense of reconciliation.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 383, 384.

Blessings of Justification

LESSON 6



❑

Wednesday

February 6



Part 4



What tragic results followed Adam's transgression and

DEATH why?

SWALLOWED UP

"Wherefore, as by one man sin entered into the world, and

death by sin; and so death passed upon all men, for that all

have sinned" (Rom. 5:12).

Death is an enemy. When God created the human family He

designed that its members should live forever. With few excep-

tions men do not want to die. They cling tenaciously to life.

Death seldom comes without accident or through painful, lin-

gering diseases. No wonder people dread to die.

One of the most glorious aspects of the gospel is the news

that death has been swallowed up in life. Jesus passed through

the portals of the tomb and burst its bonds. He says, "I am he

that liveth, and was dead; and, behold, I am.alive for evermore,

Amen; and have the keys of hell and of death" (Rev. 1:18).

Because Jesus has the keys, the enemy can no longer hold his

victims in the grave.

Commentators have argued more over this passage of Scrip-

ture than over most others. Perhaps the reason is, as the

S.D.A.

Bible Commentary,

volume 6, page 529, says, that these com-

mentators "attempt to use the passage for purposes other than

Paul intended."

One point they argue over is, In what way was Adam's sin

passed on to his posterity? Did Adam's descendants share the

guilt of Adam's sin, or are they guilty before God because of

their own sin?

While these may be interesting questions to raise, it is doubt-

ful that Paul was here intending to clarify these deeply theologi-

cal issues. More likely he is reemphasizing what he has already

stated, "for all have sinned" (Rom. 3:23), Adam being the first

sinner. Men need to recognize that they are sinners. Only as

they recognize this will they see their need of a Saviour.

"Many are deceived concerning the condition of their hearts.

They do not realize that the natural heart is deceitful above all

things, and desperately wicked. They wrap themselves about

with their own righteousness, and are satisfied in reaching their

own human standard of character."—Selected

Messages,

bk. 1,

p. 320.



THINK IT THROUGH



How much good will come from blaming my ancestor, Adam,

for the sin state I am in?

"Concerning the creation of Adam it is said, 'In the likeness of

God made He him;' but man, after the Fall, 'begat a son in his

own likeness,

after

his

image.' While Adam was created sinless,

in the likeness of God, Seth, like Cain, inherited the fallen nature

of his

parents."—Patriarchs and Prophets,

p. 80.



FURTHER STUDY



Patriarchs and Prophets,

pp. 60-62.

Blessings of Justification

LESSON 6



❑

Thursday

February 7

Part 5

LAW AWAKENS

NEED

Why does Paul introduce the thought that "sin is not im-

puted when there is no law"?

"Until the law sin was in the world; but sin is not imputed

when there is no law. Nevertheless death reigned from Adam

to Moses, even over them that had not sinned after the

similitude of Adam's transgression, who is the figure of him

that was to come" (Rom. 5:13, 14).

The phrase "until the law" is paralleled with the statement

"from Adam to Moses." The law here spoken of is the system

introduced by Moses at Sinai, which instituted the Jewish

economy. In Galatians 3:17 it is stated that the "law" came 430

years after the promise to Abraham, which again brings us to

the time of the Exodus.

"Until the law" means until the detailing of God's require-

ments in the various laws given to Israel at Sinai. Some might

argue that until God thus fully revealed His will, He could not

hold men responsible for transgressing that will. Sinning "after

the similitude of Adam's transgression" means sinning against

a known, expressly stated requirement. It is true that prior to

Sinai the human race generally had only a limited revelation of

God. Of course Abraham and his descendants had a much

greater knowledge, but they comprised only a minute fraction

of the pre-Sinai world. Nevertheless the people in that world

died, as Paul here points out. Death passed upon

all

men.

Though they had not sinned against an expressly revealed

command, yet they had sinned. They had the revelations of God

in nature, to which they had not responded and thus were held

guilty. "The invisible things of him from the creation of the

world are clearly seen . . . ; so that they are without excuse"

(Rom. 1:20).

For what purpose did God reveal Himself more fully in the

"law"? Rom. 5:20, 21.

The instruction given at Sinai included the moral law, though

it had existed before. But this was the first time, according to

the Bible, that this law was written and widely proclaimed. This

law was amplified in various statutes, judgments, and laws.

When the Israelites began to compare themselves with the

divine requirements, they discovered that they fell far short. In

other words, "the offense" abounded. They suddenly realized

the extent of their transgressions. The purpose of such a revela-

tion was to help them to see their need of a Saviour and to drive

them to accept the grace so freely offered by God.

In what way is our waywardness today after "the similitude

of Adam's transgression"?

S.D.A. Encyclopedia

article, "Law."

THINK IT THROUGH

FURTHER STUDY

Blessings of Justification

LESSON 6



❑

Friday

February 8

Part 6

CHRIST

VERSUS ADAM

THINK IT THROUGH

What contrast does Paul make between Adam and Christ?

"Therefore as by the offence of one judgment came upon all

men to condemnation; even so by the righteousness of one

the free gift came upon all men unto justification of life. For as

by one man's disobedience many were made sinners so by

the obedience of one shall many be made righteous" (Rom.

5:18, 19).

"As related to the first Adam, men receive from him nothing

but guilt and the sentence of death. But Christ steps in and

passes over the ground where Adam fell, enduring every test in

man's behalf. He redeems Adam's disgraceful failure and fall by

coming forth from the trial untarnished. This places man on

vantage ground with God. It places him where, through accept-

ing Christ as his Saviour, he becomes a partaker of the divine

nature. Thus he becomes connected with God and Christ."—

Ellen G. White Comments,

S.D.A. Bible Commentary,

vol. 6, p.

1074.

"The second Adam was a free moral agent, held responsible

for His conduct. Surrounded by intensely subtle and misleading

influences, He was made less favorably situated than was the

first Adam to lead a sinless life. Yet in the midst of sinners He

resisted every temptation to sin, and maintained His innocency.

He was ever sinless."—Ellen G. White Comments,

S.D.A. Bible

Commentary,

vol. 6, p. 1074.

How are Adam's and Christ's acts contrasted in Romans

5:15-17?

The word "gift" occurs five times in verses 15 through 17.

Paul is emphasizing that justification is not earned; it comes as

a gift. (Compare Rom. 4:15; 6:23.) Men receive it by believing on

Jesus, which means fixing the faith or trust on Jesus Christ,

accepting Him for who He is, and accepting His plan for their

lives. This was such a new thought to the Jews that Paul needed

to give it emphasis. They had been taught that God's favor must

be earned by diligent attention to all God's requirements. Paul

was not saying that accepting justification as a gift gives the

receiver a right to ignore God's moral requirements. In sub-

sequent chapters he tells them that meeting the moral stan-

dards is possible only for one who is justified.

Adam's original sin had far-reaching consequences, bring-

ing suffering upon many. Are there ways in which our sins,

too, bring suffering to others? Give examples.

"It is impossible for any of us to live in such away that we shall

not cast an influence in the world."—The

Adventist Home,

p.33.

FURTHER STUDY



Selected Messages,

bk. 1, pp. 363, 364.

LESSON 7 February 10-16

Viet ry

ver Sin

"Sin shall not have dominion over

you: for ye are not under the law, but

under grace" (Rom. 6:14).

Having paused in chapter 5 to exult

in the blessings of justification by

faith, Paul proceeds to answer a

question naturally arising from an

emphasis of faith: Where do works

come in? "Shall we continue in sin,

that grace may abound?" he inquires

(Rom. 6:1).

Chapter 6 is his answer. The

motivations for rightdoing that he

presents are unique, not often

highlighted in modern-day appeals for

proper ethical behavior.

In any discussion of justification by

faith and of Christ our righteousness,

the question naturally arises, How is

sanctification related to these?

Seventh-day Adventists are familiar

With the manner in which Ellen White

relates justification and sanctification:

"The righteousness by which we are

justified is imputed; the righteousness

by which we are sanctified is imparted.

The first is our title to heaven, the

second is our fitness for

heaven."—Messages

to Young

People, p.

35.

What does Paul have to say in the

book of Romans about sanctification?

The word "sanctification" appears

nowhere in the book of Romans.

"Sanctified" occurs once, in chapter

15:16, where Paul says that "the

offering up of the Gentiles" is

"sanctified by the Holy Ghost."

Does this mean that Paul has

nothing to say about what is

commonly understood by

sanctification? Not at all. Paul has

much to say about it. He simple does

not call it sanctification.

It should be remembered that when

sanctification is discussed by

Adventists, for example, as a work of a

lifetime, they are using the word with

its theological, not necessarily

biblical, meaning. In the Bible "to

sanctify" means "to dedicate,"

usually, in the context, to God. Thus,

to be sanctified is often presented as a

past completed act. For example, "all

them which are sanctified" (Acts

20:32) is literally "all that have been

sanctified." "To them that are

sanctified" (1 Cor. 1:2) is literally "to

them which have been sanctified."

The sanctified ones in this definition

are the ones dedicated to God. They

are called "saints" (sanctified ones, in

Greek from the same root as

"sanctify").

But this biblical usage of "sanctify"

in no way denies the important

doctrine of sanctification and the fact

that sanctification is the work of a

lifetime. The Bible strongly endorses

this doctrine, but it generally uses

other terms to describe it.

Although the terms "sanctify" and

"sanctification" do not appear in

Romans 6, the chapter could be

entitled "Sanctification." The subject

is victory over sin. Obedience is

emphasized.

DAILY HIGHLIGHTS

Grace Is Not License

(Rom. 6:1, 2)

Sin Personified

(Rom. 6:12)

Grace and Victory

(Rom. 6:14)

Two Contending Masters

(Rom. 6:16)

Entire Consecration

(Rom. 6:19)

Wages Versus Gift

(Rom. 6:23)

Victory Over Sin

LESSON 7



❑

Sunday

February 10

Part 1



Having observed that "where sin abounded, grace did much

GRACE IS more abound" (Rom. 5:20), how did Paul forestall the possible

NOT LICENSE conclusion that sin is a good thing because it provides an

opportunity for grace to be operative?

"What shall we say then? Shall we continue in sin, that

grace may abound? God forbid. How shall we, that are dead to

sin, live any longer therein?" (Rom. 6:1, 2).

"God forbid" (Greek me

genoito)

is a strong negation mean-

ing literally "may it not be," or "may it not become." The KJV

translation "God forbid" is an idiomatic translation, substitut-

ing for the Greek idiom an English idiom signifying strong

negation. The Greek phrase does not have the word "God."

Paul follows an interesting line of argument in chapter 6 as to

why a justified person should not sin. We should note it care-

fully. To begin with he says, we shouldn't sin because we have

died to sin. Then he explains what he means.

What aspect of water baptism signifies that the one bap-

tized leaves off sinning? Rom. 6:3-5.

Immersion in the waters of baptism represents burial. What is

buried? The "old man" of sin—that is, the body committing sin,

or the body dominated or ruled by sin. As a result this "body of

sin" is destroyed so that we no longer serve sin. In Romans 6 sin

is personified as a master who rules over his servants. Once the

"body of sin" that served Mr. Sin is destroyed, sin's mastery

over it ceases. The one who rises from the watery grave comes

up a new person who no longer serves Mr. Sin. He now walks in

newness of life.

What further lessons does baptism teach? Rom. 6:8-11.

THINK IT THROUGH

FURTHER STUDY

The important point in these verses is that Christ, having died,

died once and for all. He is now alive forevermore. Death can no

more rule Him. So the Christian who is baptized has died to sin

once and for all and should never again come under its domin-

ion.

"At our baptism we pledged ourselves to break all connection

with Satan and his agencies, and to put heart and mind and soul

into the work of extending the kingdom of God.... The Father,

the Son, and the Holy Spirit are pledged to cooperate with

sanctified human instrumentalities."—Ellen G. White Com-

ments,

S.D.A. Bible Commentary,

vol. 6, p. 1075.

Are the reasons Paul here sets forth for not sinning the

reasons that motivate me not to yield when I am tempted to

sin?

S.D.A. Bible Commentary,

vol. 6, pp. 1074, 1075.

Victory Over Sin

LESSON 7



❑

Monday

February 11



Part 2



By what figure is sin further described?

SIN



PERSONIFIED



"Let not sin therefore reign in your mortal body, that ye

should obey it in the lusts thereof" (Rom. 6:12).

The word "reign" shows that "sin" is here represented as a

king. The Greek word here translated "reign" means, literally,

"to be a king," or "to function as a king." Mr. Sin is all too willing

to assume kingship of our mortal bodies and dictate their be-

havior.

When Paul says "let not sin . . . reign," he implies that the

justified person can choose to prevent Mr. Sin's setting himself

up as king in the life. This is where the action of the will comes

in.

"What you need to understand is the true force of the will.

This is the governing power in the nature of man, the power of

decision, or of choice. Everything depends on the right action of

the will. The power of choice God has given to men; it is theirs to

exercise. You cannot change your heart, you cannot of yourself

give to God its affections; but you can

choose

to serve Him. You

can give Him your will; He will then work in you to will and to do

according to His good pleasure. Thus your whole nature will be

brought under the control of the Spirit of Christ; your affections

will be centered upon him, your thoughts will be in harmony

with

Him."—Steps to Christ,

p. 47.

The Greek word translated "lusts" means "desires." So far as

the word itself is concerned, the desires may be either for good

things or for bad things. When Mr. Sin reigns he will make us

desire all kinds of evil things. These desires will be strong and

almost irresistible. We will want to do the things King Sin

suggests. The writer of the hymn "My Jesus I Love Thee" speaks

of the "pleasures of sin" which, in the Seventh-day Adventist

Church Hymnal,

number 276, have been changed to "follies of

sin." It is true, they are follies. Nevertheless, King Sin offers

pleasures in which his subjects will strongly desire to indulge.

The "therefore" in this verse is important. It goes back to what

has been said before, specifically to what has been said in

verses 10 and 11. The baptized person is now living "unto God."

That is, God is the center of his new life. He is serving God, doing

what pleases God. Since this is the case, he cannot serve King

Sin at the same time. He is "alive unto God through Jesus

Christ." Notice how the Father and the Son are closely as-

sociated in the work of redemption. Often in gospel preaching

only Christ is exalted. The Father ought not thus to be ignored.

In the Pauline writings the Father and the Son are given equal

honor and attention.



THINK IT THROUGH



How do I cease to be a citizen of King Sin's dominion?

FURTHER STUDY



Messages to Young People,

pp. 105, 106.

Victory Over Sin

LESSON 7



❑

Tuesday

February 12



Part 3



What determines whether sin will reign over us?

GRACE AND



VICTORY



"Sin shall not have dominion over you: for ye are not under

the law, but under grace" (Rom. 6:14).

This verse is one of the key statements in the book of Romans.

To understand it correctly we must know what Paul here means

by the expression "under the law." We have already pointed out

that in the context of the book of Romans "law" is used in its

wider application of the body of law delivered to the Jews at

Sinai. In many of its occurrences "law" is synonymous with

"Jewish economy" or "the old covenant." The moral law was a

part of this system, but the meaning of "law" in Romans must

not be restricted to "moral law"; otherwise we will have Paul

saying that the moral law originated at Sinai, which is not true.

Paul is saying in Romans 6:14 that the person living "under

the law," that is, under the Jewish economy as it functioned in

his day, will be ruled by sin. He will not have victory over sin.

Paul has already stated this clearly in chapter 2. (See Rom. 2:1,

21-24.) Now he repeats it in another context for further em-

phasis.

But a person living under grace will have victory over sin.

Accepting Jesus Christ as the Messiah, being justified by Him,

being baptized into His death, having the "old man" destroyed,

rising to walk in newness of life—these are the things that will

dethrone King Sin so that he will no longer reign.

But cannot the phrase "urtder the law" be interpreted to mean

"under condemnation of the moral law"? This is an application

we may make of this verse today. But first we must understand

what the words of Paul meant to those who first heard them.

Then we may draw lessons for our own times. As Seventh-day

Adventists have applied this text, they have taught that "under

the law" means "under condemnation of the law." This has

been their answer to those who have claimed from this text that

the moral law has been abolished.



THINK IT THROUGH



How did Jesus demonstrate that victory over sin is possi-

ble?

"He [Jesus] did not consent to sin. Not even by a thought did

He yield to temptation. So it may be with us. Christ's humanity

was united with divinity; He was fitted for the conflict by the

indwelling of the Holy Spirit. And He came to make us partakers

of the divine nature. So long as we are united to Him by faith, sin

has no more dominion over us. God reaches for the hand of faith

in us to direct it to lay fast hold upon the divinity of Christ, that

we may attain to perfection of character."—The

Desire of Ages,

p. 123.



FURTHER STUDY



Selected Messages,

bk. 1, p. 384.

Victory Over Sin

LESSON 7



❑

Wednesday

February 13



Part 4



What new reason does Paul give for not sinning?

TWO



CONTENDING



"Do you not know that if you yield yourselves to any one as

MASTERS obedient slaves, you are slaves of the one whom you obey,

either of sin, which leads to death, or of obedience, which

leads to righteousness?" (Rom. 6:16, RSV).

Paul comes back to the point again that the new life of faith

does not grant liberty to sin. In fact, the life of faith makes

possible victory over sin.

Having personified sin as a king ruling over his subjects, Paul

now returns to the figure of sin as a master demanding obedi-

ence of his servants. Paul points out that a person has a choice

of masters. He does not have to serve Mr. Sin. He can serve Mr.

Righteousness. It is foolish to serve Mr. Sin because that kind of

service results in death.

The vacuum created by leaving off sinning is filled with posi-

tive righteousness. Here the obedience is described as directed

toward doctrine. Doctrine means teaching. The Roman Chris-

tians had been taught the principles of the Christian faith, which

they now obeyed. Doctrine plays an important role in the salva-

tion process. It must never be depreciated.

"A profession of Christianity without corresponding faith and'

works will avail nothing. No man can serve two masters. The

children of the wicked one are their own master's servants; to

whom they yield themselves servants to obey, his servants they

are, and they cannot be the servants of God until they renounce

the devil and all his works. It cannot be harmless for servants of

the heavenly King to engage in the pleasures and amusements

which Satan's servants engage in, even though they often re-

peat that such amusements are harmless. God has revealed

sacred and holy truths to separate His people from the ungodly

and purify them unto Himself. Seventh-day Adventists should

live out their

faith."—Testimonies, vol.

1, p. 404.

How does Paul further describe a change of masters? Rom.

6:18.

Until conversion or until being justified, all men are servants

of Mr. Sin. Then when they come under faith they are freed from

the cruel master they have served. But this does not leave them

free to do as they choose. They immediately choose a new

master and obey him.

THINK IT THROUGH

In my struggles against temptation, how often am I moti-

vated by the reasons for not yielding that Paul gives in the

passages above? Would a strong determination not to be-

come again a servant of the cruel Mr. Sin help me gain the

victory?

FURTHER STUDY



The Desire of Ages,

p. 466.

Victory Over Sin

LESSON 7



❑

Thursday

February 14

Part 5



To whom are the different parts and organs of the body to be

ENTIRE dedicated?

CONSECRATION

"I speak after the manner of men because of the infirmity of

your flesh: for as ye have yielded your members servants to

uncleanness and to iniquity unto iniquity; even so now yield

your members servants to righteousness unto holiness"

(Rom. 6:19).

THINK IT THROUGH

FURTHER STUDY

"After the manner of men." Paul wishes to mention some

specifics that normally he would not wish to mention. But be-

cause of the weakness of the flesh, the frailties of human nature,

he decides to spell them out.

Uncleanness is impurity. Sexual impurity is here implied. In

the service of Mr. Sin the sex organs have been used to commit

various forms of unlawful deeds, including perversion. Paul had

already called attention to these in chapter 1:24-32.

The Greek word translated "iniquity" literally means "law-

lessness." It is this word that is translated "transgression of the

law" in the King James Version of First John 3:4. The parts of the

body—the hands, the feet, the eyes, the ears, the mouth—had

been used to perform all kinds of lawless deeds in the service of

Mr. Sin.

Now, Paul says, as all of these organs and parts of the body

were dedicated to the service of Mr. Sin, so now they are to be

dedicated to the service of Mr. Righteousness.

If the eyes are used to feast upon pornographic portrayals

and literature, to whose service are they dedicated? If the sex

organs are gratified in any way otherwise than God designed,

to whose service are they dedicated?

Long before the dawn of our permissive era and long before

the theater entered our living rooms via the TV, Ellen White said

concerning the theater: "Among the most dangerous resorts

for pleasure is the theater. Instead of being a school of morality

and virtue, as is so often claimed, it is the very hotbed of immor-

ality. Vicious habits and sinful propensities are strengthened

and confirmed by these entertainments. Low songs, lewd ges-

tures, expressions, and attitudes, deprave the imagination and

debase the morals. Every youth who habitually attends such

exhibitions will be corrupted in principle. There is no influence

in our land more powerful to poison the imagination, to destroy

religious impressions, and to blunt the relish for the tranquil

pleasures and sober realities of life than theatrical amuse-

ments."—Testimonies,

vol. 4, pp. 652, 653.

If Ellen White thus characterized the theater of her time, what

evaluation would she place upon the movies and entertainment

programs in today's television?

The Adventist Home,

pp. 327-333.

Victory Over Sin

LESSON 7



❑

Friday

February 15

Part 6



How did Paul sum up his illustration of the two masters, one

WAGES or the other of which every member of the human race

VERSUS GIFT serves?

"The wages of sin is death; but the gift of God is eternal life

through Jesus Christ our Lord" (Rom. 6:23).

A master is expected to pay his servants wages. Mr. Sin (sin is

personified in Romans 6) pays wages to those who serve him.

His wages are death. Who would work for such wages? No one

in his right mind would be expected to. But, deceived by Satan,

almost the entire human race is foolishly serving Mr. Sin.

How does Mr. Righteousness reward those who serve Him?

He doesn't even call His reward wages. He calls it a gift freely

bestowed upon those who choose Him as master.

Romans 6:23 is often quoted to show that the penalty for

sin—that is, the transgression of the law—is death. Certainly

sin's penalty is death. But in addition to seeing death as sin's

penalty, we should see sin as Paul describes it in Romans 6—as

a master dominating his servants, duping them by paying them

off with the ridiculous wages of death.

What contrast is made between the service of those who

serve Mr. Sin and that of those who serve Mr. Righteousness?

Rom. 6:20-22.

In his development of the figure of the two masters, Paul calls

attention to the fact that the service of one master means free-

dom from the service of the other. Thus this passage becomes a

powerful appeal to anyone who is serving Mr. Sin. This tyrant

offers nothing but death as pay for doing shameful things;

therefore, a reasonable person should desire emancipation

from such service. Those who serve Mr. Righteousness do

things that are upright and praiseworthy, not with the idea of

thus earning their salvation, but as a fruit of their new experi-

ence. The reward comes as a gift. This gift principle is illustrated

in Christ's parable of the workmen in the vineyard. (See Matt.

20:1-16.) No matter how long he worked, each workman re-

ceived the same amount.



THINK IT THROUGH



Is it possible to serve Mr. Sin and Mr. Righteousness at

the same time? (See Matt. 6:24.) Does Mr. Sin object?

FURTHER STUDY

"Double-minded men and women are Satan's best allies.

Whatever favorable opinion they may have of themselves, they

are dissemblers. All who are loyal to God and the truth must

stand firmly for the right because it is right."—Ellen G. White

Comments,

S.D.A. Bible Commentary,

vol. 5, p. 1086.

Thoughts From the Mount of Blessing, "The

True Motive in

Service" (Matt. 6:24), pp. 93-95;

Testimonies,

vol. 3, p. 365.

"Now we are delivered from the

law, that being dead wherein we were

held; that we should serve in newness

of spirit, and not in the oldness of the

letter" (Rom. 7:6).

Perhaps over few chapters of the

Bible have there been more

differences of opinion than over

Romans 7. Concerning the issues

involved, the

S.D.A. Bible

Commentary

says: "The meaning of

vs. 14-25 has been one of the most

discussed problems in the whole

epistle. The main questions have been

as to whether the description of such

intense moral struggle could be

autobiographical, and, if so, whether

the passage refers to Paul's experience

before or after his conversion. That

Paul is speaking of his own personal

struggle with sin seems apparent from

the simplest meaning of his words (cf.

vs. 7-11; SC 19; 3T475). It is surely also

true that he is describing a conflict that

is more or less experienced by every

soul confronted by and awakened to

the spiritual claims of God's holy law.

"More important is the question as

to which period in his experience Paul

is depicting. Some commentators

hold that the description is of Paul's

current experience as a converted

Christian. . . . Other commentators

believe that the struggle must have

been before his conversion."—S.D.A.

Bible Commentary,

vol. 6, p. 554.

We shall allow the student of these

Sabbath School lessons to draw his

own conclusions. Doubtless not all in

any

one class will see Romans 7 exactly

alike. We do not regard this a serious

matter. Let the Holy Spirit impress

each student with the lesson He

wishes that student to draw.

Notice how Ellen White applies a

portion of Romans 7 contextually: "It

is not enough to perceive the

loving-kindness of God, to see the

benevolence, the fatherly tenderness,

of His character. It is not enough to

discern the wisdom and justice of His

law, to see that it is founded upon the

eternal principle of love. Paul the

apostle saw all this when he

exclaimed, 'I consent unto the law that

it is good.' The law is holy, and the

commandment holy, and just, and

good.' But he added, in the bitterness

of his soul-anguish and despair, 'I am

carnal, sold under sin.' Romans 7:16,

12, 14. He longed for the purity, the

righteousness to which in himself he

was powerless to attain, and cried out,

'0 wretched man that I am! who shall

deliver me from this body of death?'

Romans 7:24, margin."—Steps

Christ,

p. 19.

It is also important to observe that a

person does not go from conversion

and justification to immediate and

mature victory. There is a period of

growth. Victory comes as a person

senses his nothingness and that

without Christ he can do nothing.

The following statement from Ellen

White is significant: "So will it be with

all who behold Christ. The nearer we

come to Jesus, and the more clearly we

discern the purity of His character, the

more clearly shall we see the

exceeding sinfulness of sin, and the

less shall we feel like exalting

ourselves. There will be a continual

reaching out of the soul after God, a

continual, earnest, heartbreaking

confession of sin and humbling of the

heart before Him. At every advance

step in our Christian experience our

repentance will deepen. We shall

know that our sufficiency is in Christ

alone and shall make the apostle's

confession our own: 'I know that in

me (that is, in my flesh,) dwelleth no

good thing.' Romans 7: 18."—TheActs

of the Apostles,

p. 561.

DAILY HIGHLIGHTS

Delivered From the Law

(Rom. 7:6)

Illustration From Marriage

(Rom. 7:1, 2)

Law's Function

(Rom: 7:7)

Law Exalted

(Rom. 7:12)

Slavery to Sin

(Rom. 7:16, 17)

Wretchedness of Enslavement

(Rom. 7:24)

LESSON 8 February 17-23.



Oldness of the



Letter

LESSON 8



❑

Sunday

February 17



Part 1



What difference does deliverance from the law make in the

DELIVERED type of service we render to God?

FROM THE LAW

"Now we are delivered from the law, that being dead

wherein we were held; that we should serve in newness of

spirit, and not in the oldness of the letter" (Rom. 7:6).

To understand Romans 7 one must understand what Paul

means by the term "law." In verse 7 Paul quotes from the law:

"Thou shalt not covet." Since this in one of the precepts of the

Decalogue, some have concluded that Paul is here speaking of

the moral law. He says "the law is holy, and the commandment

holy, and just, and good" (verse 12). This statement, too, fits the

moral law.

But is the moral law something from which the Christian is

delivered, as verse 6 says? Hardly. It is necessary to give to

"law" here the broader meaning to which we have already

referred, namely that "law" here means the system of Judaism

introduced at Sinai 430 years after the promise to Abraham.

(See Gal. 3:17.)

The argument between Paul and the Jews centered on this

point: "How is it that what God gave to the Jews as an integral

part of being saved is no longer valid ?"

The moral law was the basis of Jewish economy and of the old

covenant. Hence the moral law is involved in Romans 7. Espe-

cially, as we draw lessons for ourselves today from Romans 7,

we should think of the moral law.

As has been repeatedly pointed out in our study of the book of

Romans thus far, the permanence of the moral law was never an

issue between Paul and the Judaizers. The moral law is as

permanent as God Himself. When Paul was speaking of people

being delivered from the "law," he certainly did not mean the

moral law. He meant deliverance from Judaism as the way of

salvation.

After a person is delivered from the law, he no longer serves in

the oldness of the letter—trying to keep all the multitudinous

precepts of the ancient system as a ground of salvation—but in

newness of spirit, led by the Holy Spirit. This point is developed

in chapter 8.

"Paul desires his brethren to see that the great glory of a

sin-pardoning Saviour gave significance to the entire Jewish

economy. He desired them to see also that when Christ came to

the world, and died as man's sacrifice, type met antitype.

"After Christ died on the cross as a sin offering the ceremo-

nial law could have no force. Yet it was connected with the

moral law, and was glorious. The whole bore the stamp of

divinity, and expressed the holiness, justice, and righteousness

of God."—Ellen G. White Comments,

S. D.A. Bible Commentary,

vol. 6, p. 1095.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 236-241.

Oldness of the Letter

LESSON 8



❑

Monday

February 18

Part 2



What illustration does Paul use to prove that the law of

ILLUSTRATION which he was speaking has limited jurisdiction over man?

FROM MARRIAGE

"Know ye not, brethren, (for I speak to them that know the

law,) how that the law hath dominion over a man as long as he

liveth? For the woman which hath an husband is bound by the

law to her husband so long as he liveth; but if the husband be

dead, she is loosed from the law of her husband" (Rom. 7:1, 2).

Paul's illustration in Romans 7:1-6 is somewhat involved, but

a careful analysis of the passage will help us to follow his

reasoning.

In yesterday's lesson we established the point that the law of

which Paul is here speaking is the system of worship estab-

I ished at Sinai. The Jews had difficulty grasping the fact that this

system, given to them of God, should come to an end with the

coming of the Messiah. The illustration Paul is here using was

designed to help them to see this point.

A woman is married to a man. The law binds her to him as long

as he lives. During his lifetime she cannot consort with other

men without being branded as an adulteress. But when he dies,

she is free from that law that bound her to her husband (verse 3).

How does Paul apply the illustration of the law of marriage

to the system of Judaism? Rom. 7:4, 5.

This is a difficult passage, but the general idea is clear. As the

death of her husband delivered the woman from the law of her

husband, so the death of the old life in the flesh, through Jesus

Christ, delivers the Jew from the law he had been expected to

keep until the Messiah fulfilled its types.

Now the Jews were free to remarry. They were invited to marry

the risen Messiah and thus bring forth fruit to God.

This illustration was one more device Paul used to convince

the Jew that he was now free to abandon the ancient system.

THINK IT THROUGH

How can I refute the antinomian who uses Romans 7:1-7

to prove that the Ten Commandments were nailed to the

cross?

"God's people, whom He calls His peculiar treasure, were

privileged with a two-fold system of law; the moral and the

ceremonial. The one, pointing back to creation to keep in re-

membrance the living God who made the world, whose claims

are binding upon all men in every dispensation, and which will

exist through all time and eternity. The other, given because of

man's transgression of the moral law. . . . Each is clear and

distinct from the other."—Ellen G. White Comments,

S.D.A.

Bible Commentary,

vol. 6, p. 1094.

FURTHER STUDY



Selected Messages,

bk. 1, pp. 212-215.



Oldness of the



Letter

LESSON 8



❑

Tuesday

February 19



Part 3



Having mentioned that the "law" was temporal, and that the

LAW'S Christian has been delivered from it, how did Paul proceed to

FUNCTION show that "law" performed an important function?

"What shall we say then? Is the law sin? God forbid. Nay, I

had not known sin, but by the law: for I had not known lust,

except the law had said, Thou shalt not covet" (Rom. 7:7).

We must keep in mind again the sense in which Paul is using

the term "law." As explained in the lesson for Sunday, the sense

is that "law" is the system of worship introduced at Sinai. The

moral law was the basis of this system. Hence Paul could quote

from it as well as from any other section of it. However, when the

system passed away at the death of Christ, the moral law con-

tinued in force. In fact, it became the basis also of the new

covenant.

In what way is sin dead without the commandment? Rom.

7:8-11.

God revealed Himself to the Jews, telling them in detail what

was right and what was wrong in moral, civil, ceremonial, and

health matters. He also explained the penalties for violating the

various laws. Violation of the revealed will of God is here de-

fined as sin.

Thus, Paul explains, he would not have known it was a sin to

covet without having been informed of that fact by the "law."

Since sin is the violation of the revealed will of God, where the

revealed will is unknown, there is no awareness of sin. Hence

there is no awareness of condemnation to death, and the per-

son ignorantly living contrary to that revealed will is described

as being alive; whereas sin, being unable to condemn, is de-

scribed as being dead. When that revealed will is made known

to a person, he comes to recognize that he is a sinner and is

under condemnation and death. In this sense he dies.

In his line of argument here and throughout this section, Paul

is trying to build a bridge to lead the Jew, who reveres the "law,"

to Christ. He is showing that the "law" was necessary, but that

its function was limited, and more was needed.

In this section Paul is relating his own experience of coming

under conviction. "The apostle Paul, in relating his experience,

presents an important truth concerning the work to be wrought

in conversion. He says, 'I was alive without the law once'—he

felt no condemnation; 'but when the commandment came,'

when the law of God was urged upon his conscience, 'sin

revived, and I died.' Then he saw himself a sinner, condemned

by the divine law. Mark, it was Paul, and not the law, that

died."—Ellen G. White Comments,

S.D.A. Bible Commentary,

vol. 6, p. 1076.



FURTHER STUDY



The Great Controversy,

pp. 466-468.

Oldness of the Letter

LESSON 8



❑

Wednesday

February 20

Part 4

LAW EXALTED

In what way did Paul show his reverence for the law?

"Wherefore the law is holy, and the commandment holy,

and just, and good" (Rom. 7:12).

Paul has declared the Christian to be "delivered from the law"

(verse 6). Because the Jews revered the law, he exalts it in every

way possible. He is saying this in Romans 7: The law is good in

every way, but man needs Jesus Christ.

This verse is frequently quoted by Seventh-day Adventists as

describing specifically the moral law, and correctly so, if it is

remembered that, when this is done, an application is made of

this passage to our own time and condition. Speaking to us

today, this passage exalts the moral law.

Whom does Paul blame for his condition of "death," and

whom does he exonerate? Rom. 7:13.

In this verse both "sin" and "law" are personified. Paul is

trying to present the "law" in the best sense possible. He

chooses to blame Mr. Sin, not Mr. Law, for his terrible sinful

condition—his working "all manner of concupiscence [lust]"

(verse 8). Using the good Mr. Law as a standard of conduct, Mr.

Sin showed Paul up to be a terrible sinner.

Why was sin so successful in showing up Paul as a terrible

sinner? Rom. 7:14, 15.



•

Carnal means fleshly. Paul needed Jesus Christ. Only Jesus

Christ could take away the condemnation (Rom. 8:1). Only

Jesus Christ could free him from slavery to sin. Paul needed to

be born again.

Paul describes himself as "sold under sin." He is a slave to

sin. He has no freedom. He can't do what he wants to do. He tries

to do what the good law tells him to do, but sin won't let him.

What a terrible enslavement!

By this illustration Paul was trying to show the Jew his need of

the Messiah. He had already told him that victory is possible

only under grace (Rom. 6:14). This same thought is reem-

phasized in Romans 7. Living under the "law" means enslave-

ment to Mr. Sin, who is a merciless master.



THINK IT THROUGH



What is the danger in hiding behind a verse such as Romans

7:15 as an excuse for sinning?

"There is no safety nor repose nor justification in transgres-

sion of the law. Man cannot hope to stand innocent before God,

and at peace with Him through the merits of Christ, while he

continues in

sin."—Selected Messages,

bk. 1, p. 213.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 308-310.



Oldness of the



Letter

LESSON 8



❑

Thursday

February 21



Part 5



What is implied in Paul's continuing to sin, despite his best

SLAVERY efforts to do right?

TO SIN

"If then I do that which I would not, I consent unto the law

that it is good. Now then it is no more I that do it, but sin that

dwelleth in me" (Rom. 7:16, 17).

Using the law as a mirror, the Holy Spirit convicts a person

that he is displeasing God by not fulfilling the requirements of

the law. By his efforts to meet those requirements the sinner

shows that he agrees that the law is good.

To win the Jew, Paul was doing his utmost to present the

"law" in the best possible light. Paul's inability to do right was

not the law's fault but sin's fault.

What points that Paul had already made did he repeat for

emphasis? Rom. 7:18-20.

To impress upon a person his need of Christ, the Holy Spirit

often leads him through an "old-covenant" type of experience.

Ellen White describes Israel's experience as follows:

"The people did not realize the sinfulness of their own hearts,

and that without Christ it was impossible for them to keep God's

law; and they readily entered into covenant with God. Feeling

that they were able to establish their own righteousness, they

declared, 'All that the Lord hath said will we do, and be obe-

dient.' Ex. 24:7.... Only a few weeks passed before they broke

their covenant with God, and bowed down to worship a graven

image. They could not hope for the favor of God through a

covenant which they had broken; and now, seeing their sinful-

ness and their need of pardon, they were brought to feel their

need of the Saviour revealed in the Abrahamic covenant."—

Patriarchs and Prophets,

pp. 371, 372.



THINK IT THROUGH



What is the reason many people believe Romans 7 de-

scribes a Christian's normal experience?

Unfortunately, by failing to renew their dedication to Christ

daily, many Christians are, in effect, serving Mr. Sin. However,

they would be the last to admit this. They rationalize that in

reality they are undergoing the normal experience of sanctifica-

tion and that they simply still have a long way to go. Thus,

instead of taking known sins to Christ and asking Him for victory

over them, they hide behind Romans 7, which tells them, they

think, that it is impossible to do right. In reality, this chapter is

saying that it is impossible to do right when a person is enslaved

to Mr. Sin, but victory is possible in Jesus Christ.



FURTHER STUDY



My Life Today,

p. 323;

The Ministry of Healing,

pp. 451-454.

Oldness of the Letter

LESSON 8



❑

Friday

February 22

Part 6

WRETCHEDNESS

OF ENSLAVEMENT

How did Paul feel about being a slave to Mr. Sin?

"0 wretched man that I am! who shall deliver me from the

body of this death?" (Rom. 7:24).

The question, What is the body of this death? is best

answered from the context of this passage as discussed below.

What two elements within him were in conflict? Rom. 7:23.

The law in his members (the members are the parts of the

body, the organs) is equated with the law of sin. In reality it is the

law by which sin, his master, rules him. "With the flesh" Paul

says, he served "the law of sin" (Rom. 7:25). But serving sin and

obeying its law means death. (See Born. 7:10, 11, 13.) Hence his

body, made up of its members and organs, as it was now func-

tioning in obedience to sin, could fittingly be described as "the

body of this death."

The law of the mind is God's law, God's revelation of His will.

Under conviction of the Holy Spirit, Paul consented to this law.

His mind resolved to keep it, but when he tried, he couldn't.

How only can men and women be emancipated from slavery

to Mr. Sin? Rom. 7:25.

"Some have wondered why, after reaching the glorious

climax in the expression 'I thank God through Jesus Christ our

Lord,' Paul should refer once more to the struggles of the soul

from what he apparently had been delivered. Some understand

the expression of thanksgiving as a parenthetical exclamation.

They believe that such an exclamation follows naturally the cry,

'Who shall deliver?' They hold that before proceeding with an

extended discussion of the glorious deliverance (ch. 8) Paul

summarizes what he has said in the preceding verses and con-

fesses once again to the conflict against the forces of sin.

"Others suggest that by myself' Paul means, 'left to myself,

leaving Christ out of the picture.'

"—S.D.A. Bible Commentary,

vol. 6, p. 558.

"Of ourselves we are no more capable of living a holy life than

was the impotent man capable of walking. There are many who

realize their helplessness, and who long for that spiritual life

which will bring them into harmony with God; they are vainly

striving to obtain it. In despair they cry, '0 wretched man that I

am! who shall deliver me from this body of death?' Rom. 7:24,

margin."—The

Desire of Ages,

p. 203.

FURTHER STUDY



The Ministry of Healing,

pp. 84, 85.

LESSON 9 February 24 to March 1

Freed()

Christ

"There is therefore now no

condemnation to them which are in

Christ Jesus, who walk not after the

flesh, but after the Spirit" (Rom. 8:1).

Romans 8 is Paul's answer to

Romans 7. In Romans 7 Paul speaks of

frustration, failure, and

condemnation. In Romans 8 the

condemnation is gone and there is

freedom and victory. It has come

about through Jesus Christ.

Paul was saying in Romans 7, If you

refuse to accept Jesus Christ, the

wretched experience of Romans 7 will

be yours. You will be slaves to sin,

unable to do what you choose to do. In

Romans 8 he says, Christ Jesus offers

you deliverance from sin, freedom to

do the good you choose, and enabling

power to meet the divine

requirement.

This freedom was purchased at

infinite cost. Christ the Son of God

took humanity. He came "in the

likeness of sinful flesh" (verse 3). As a

result, the righteous requirement of

the law can be fulfilled in us (verse 4).

In other words, Christ made victory

over sin as well as meeting the positive

requirements of the law possible. By

contrast "the carnal mind . . . is not

subject to the law of God, neither

indeed can be" (verse 7).

Chapter 8 is another chapter that

could be entitled "Sanctification,"

although the word does not occur

there. As we mentioned in our

introduction to lesson 7, Paul deals at

length with what is commonly

comprehended under the term

"sanctification," without using the

term.

In chapter 8 the Christian is

represented as (1) walking after the

Spirit, that is, following the Spirit's

directions (verse 4); (2) as minding the

things of the Spirit (verse 5); (3) by

implication, subject to the law of God

(verse 7); (4) as mortifying, that is,

putting to death, the deeds of the

body (verse 13).

All this is possible "in Christ Jesus,"

because of the enabling power

provided through the Holy Spirit.

We regret that, because of space

limitations, we cannot cover all of

Romans 8. Verses 18 through 39 are

not covered in our lessons. This is in

no way intended to imply that they are

unimportant. In fact they contain

some of the most precious promises in

the whole Bible. It is suggested that at

some time during the week these

verses be read.

DAILY HIGHLIGHTS

Freedom From Condemnation

(Rom. 8:1)

Importance of Incarnation

(Rom. 8:3)

Enabling Power

(Rom. 8:4)

Two Classes of People

(Rom. 8:5, 6)

Test of Experience

(Rom. 8:9, 14)

Adoption Versus Bondage

(Rom. 8:15)

Freedom in Christ

LESSON 9



❑

Sunday

February 24



Part 1



For what group of people is there no condemnation?

FREEDOM FROM



CONDEMNATION



"There is therefore now no condemnation to them which are

in Christ Jesus, who walk not after the flesh, but after the

Spirit" (Rom. 8:1).

"In Christ Jesus" is a common phrase in the Pauline writings.

For a person to be in Christ Jesus means that he has accepted

Christ as his Saviour. He trusts Him implicitly, and has decided

to make Christ's way of life his way. The result is a close per-

sonal union with Christ.

"In Christ Jesus" is contrasted with "in the flesh" (verse 8). It

is also contrasted with the experience detailed in chapter 7,

where Paul describes the person under conviction before his

surrender to Christ as carnal, that is, "in the flesh" and as "sold

under sin" (verse 14), meaning that he is a slave to sin. He is

under condemnation of death (verses 11,13,24). He serves the

"law of sin" (verses 23,25). He is in a terrible state of wretched-

ness (verse 24).

Then he surrenders to Jesus, and what a change is wrought!

The condemnation is gone! What a glorious redemption!

If you are using translations other than the King James Ver-

sion, you may find that the clause "who walk not after the flesh,

but after the Spirit" is missing. The reason for this is that certain

Greek manuscripts do not have this phrase. It is not lost, how-

ever, for it appears in all manuscripts in verse 4.

What frees a person from slavery to sin? Rom. 8:2.

"The law of the Spirit of life" here means Christ's plan for

saving man as contrasted with "the law of sin and death," which

was described in chapter 7 as the law by which Mr. Sin ruled

his subjects, the end of which was death. By contrast Christ's

law brings life and freedom.

"Every soul that refuses to give himself to God, is under the

control of another power. He is not his own. He may talk of

freedom, but he is in the most abject slavery.... While he flatters

himself that he is following the dictates of his own judgment, he

obeys the will of the prince of darkness. Christ came to break

the shackles of sin-slavery from the sou

l."—The Desire of Ages,

p. 466.

THINK IT THROUGH



What ideas for witnessing the good news effectively can I

pick up from this section of the book of Romans?

"All who receive the gospel message into the heart will long to

proclaim it. The heaven-born love of Christ must find expres-

sion. Those who have put on Christ will relate their experience."

—Christ's Object Lessons,

p. 125.

FURTHER STUDY



The Great Controversy,

pp. 253-256.

Freedom in Christ

LESSON 9



❑

Monday

February 25



Part 2



What was the law unable to accomplish? In what way did

IMPORTANCE OF God supply the lack?

INCARNATION

"What the law could not do, in that it was weak through the

flesh, God sending his own Son in the likeness of sinful flesh,

and for sin, condemned sin in the flesh" (Rom.

8:3).

"Law" is again used here of the system of Judaism. The Jews

readily accepted the revelation God gave them at Sinai and

entered into a covenant relationship with God.

Good as God's revelation is, no one can live up to it without

the help Christ provides. Yet many professed Christians try. We

call them moralists.

God provided a remedy by "sending his own Son in the like-

ness of sinful flesh," and He "condemned sin in the flesh." The

incarnation of Christ was an important step in the plan of salva-

tion. It is proper to exalt the cross, but in the outworking of the

plan of salvation Christ's life "in the likeness of sinful flesh" was

extremely important too.

"One honored of all heaven came to this world to stand in

human nature at the head of humanity, testifying to the fallen

angels and to the inhabitants of the unfallen worlds that

through the divine help which had been provided, every one

may walk in the path of obedience to God's commands. . . .

"Our ransom has been paid by our Saviour. No one need be

enslaved by Satan. Christ stands before us as our all-powerful

helper."—Selected

Messages,

bk. 1, p. 309.

"Satan represents God's law of love as a law of selfishness.

He declares that it is impossible for us to obey its precepts. The

fall of our first parents, with all the woe that has resulted, he

charges upon the Creator, leading men to look upon God as the

author of sin, and suffering, and death. Jesus was to unveil this

deception. As one of us He was to give an example of obedi-

ence. For this He took upon Himself our nature, and passed

through our experiences. 'In all things it behooved Him to be

made like unto His brethren.' Heb. 2:17. If we had to bear any-

thing which Jesus did not endure, then upon this point Satan

would represent the power of God as insufficient for us. There-

fore, Jesus was 'in all points tempted like as we are.' Heb. 4:15.

He endured every trial to which we are subject. And He exer-

cised in His own behalf no power that is not freely offered to us.

As man, He met temptation, and overcame in the strength given

Him from God.... His life testifies that it is possible for us also to

obey the law of God."—The

Desire of Ages,

p. 24.



FURTHER STUDY



Selected Messages,

bk. 1, pp. 246, 247, 250, 251.

Freedom in Christ

LESSON 9



❑

Tuesday

February 26



Part 3



As a result of God's sending His Son, what is now possible?

ENABLING



POWER



"That the righteousness of the law might be fulfilled in us,

who walk not after the flesh, but after the Spirit" (Rom. 8:4).

In Greek we have a word for righteousness here different from

most of the earlier occurrences of "righteousness," for exam-

ple, in Romans 3:21. Note again the close connection in Greek

between key words in Romans, all built on the same root.

Dikaioo—to

declare or regard as righteous. This is the

word commonly translated "justify."

Dikaiosune—righteousness

from the point of view of the

quality of righteousness.

DikaiOrna—righteous

requirement. This is the word that

occurs in Romans 8:4.

As a result of what God has done in sending Christ, it is now

possible for us to meet the righteous requirement of the law,

that is, to do the right things that the law requires. "Under the

law" (Rom. 6:14) this was impossible; "in Christ" it is possible.

"Those who are adopted into the family of God are trans-

formed by His Spirit. Self-indulgence and supreme love for self

are changed to self-denial and supreme love for God. No man

inherits holiness as a birthright, nor can he, by any methods that

he can devise, become loyal to God. 'Without me,' Christ says,

'ye can do nothing' (John 15:5). Human righteousness is as

'filthy rags.' But with God all things are possible. In the strength

of the Redeemer, weak, erring man can become more than

conqueror over the evil that besets

him."—Selected Messages,

bk. 1, p. 310.

"Walk" is an idiomatic expression signifying "to conduct

oneself." "After" here has the Old English meaning "according

to." "Flesh" here denotes unregenerate man, whether before or

after conviction. To walk after the flesh is to be controlled by

selfish desires.

To walk after the Spirit is to fulfill the righteous requirement of

the law. Only through the help of the Holy Spirit can a man meet

this requirement. Only in Christ Jesus is there freedom to do

what the law requires. Apart from Christ there is no such free-

dom. The one who is enslaved to sin finds it impossible to do the

good he chooses to do. (See Rom. 7:15, 18.)

What part does the Spirit play in a Christian's walk "after the

Spirit"?

"Having brought conviction of sin, and presented before the

mind the standard of righteousness, the Holy Spirit withdraws

the affections from the things of this earth and fills the soul with

a desire for holiness."—The

Acts of the Apostles,

pp. 52, 53.

FURTHER STUDY



The Desire of Ages,

pp. 671, 672.

Freedom in Christ

LESSON 9



❑

Wednesday

February 27

Part 4

TWO CLASSES

OF PEOPLE

What two classes of people are there in the world, and how

are they distinguished?

"They that are after the flesh do mind the things of the flesh;

but they that are after the Spirit the things of the Spirit. For to

be carnally minded is death; but to be spiritually minded is life

and peace" (Rom. 8:5, 6).

"After," here again, is used in the Old English sense of "ac-

cording to" (Greek

kata).

"Mind" here means to set the mind on. The one group sets its

mind on fulfilling natural desires. The other group sets its mind

on the things of the Spirit, to follow His dictates. Since the set of

the mind determines actions, the two groups follow different

courses.

What is the carnal mind unable to do? Rom. 8:7, 8.

To have one's mind set on fulfilling the desires of the natural

heart is, in reality, a state of enmity against God. One whose

mind is thus set is unconcerned about doing the will of God. He

may even be in rebellion against God, openly flouting His law.

But the point that Paul wishes especially to emphasize is that

apart from Christ it is impossible to keep the law of God. Again

and again Paul returns to this point. No matter how hard one

tries, he cannot. (See Rom. 7:15, 18, 19.)

Paul's special purpose in the line of argument here was to

persuade the Jews that they needed more than their "Torah"

(law). By their conduct they had shown that in spite of having

the divine revelation they were guilty of the same sins of which

the Gentiles were guilty (chapter 2). The lesson of all this was

that they needed the Messiah. Without Him they would be slaves

of sin, unable to escape sin's dominion.

This was Paul's answer to the Jews who couldn't understand

why it was that what God had given them in the Old Testament

was not enough for salvation. Paul admitted it was all good, but

they also needed to accept the Messiah who had now come.

"By His life and His death, Christ proved that ... sin could be

forgiven, and that the law is righteous, and can be perfectly

obeyed."—The

Desire of Ages,

p. 762.



THINK IT THROUGH



How does one go about securing the divine power that Is

needed to obey God's law?

"Christ imbues men with the attributes of God.. . . Thus the

very righteousness of the law is fulfilled in the believer in Christ.

God can 'be just, and the justifier of him which believeth in

Jesus.' Rom. 3:26."—The

Desire of Ages,

p. 762.



FURTHER STUDY



Christ's Object Lessons,

"Like Unto Leaven," pp. 95-98.

Freedom in Christ

LESSON 9



❑

Thursday

February 28



Part 5



By what test can a person ascertain whether he belongs to

TEST OF Christ?

EXPERIENCE

"Ye are not in the flesh, but in the Spirit, if so be that the

Spirit of God dwell In you. Now if any man have not the Spirit of

Christ, he is none of his" (Rom. 8:9).

"As many as are led by the Spirit of God, they are the sons of

God" (Rom. 8:14).

The life "in the flesh" is contrasted with life "in the Spirit."

The life "in the Spirit" is a life controlled by the Spirit of God, the

Holy Spirit. He is here called the Spirit of Christ perhaps in the

sense that He is a representative of Christ and through Him

Christ dwells in the believer (verses 9, 10).

What will the Spirit that raised Jesus from the dead do for

the Christian whom He indwells? Rom. 8:10, 11.

Paul here returns to a figure he used in Romans 6:1-11.

Figuratively, in baptism "the body of sin," that is, the body that

served sin, is destroyed. The "old man is crucified with him"

(Rom. 6:6). "He that is dead is freed from sin" (Rom. 6:7). But as

in baptism there is not only a burial but also a resurrection, so

the person baptized rises to walk in newness of life.

Being made alive by the Spirit obligates a person to do

what? Rom. 8:12, 13.

"Mortify" means to put to death. Notice who it is that puts to

death the deeds of the body—it is "ye," the Christian himself.

Thus the salvation process is not all a God event; man must

cooperate. God does not destroy human freedom. Even after

the old man of sin is destroyed, it is still possible to sin. To the

Colossians Paul wrote, "Mortify [put to death] therefore your

members which are upon the earth" (Col. 3:5).

Thus after conversion there will still be a struggle against sin.

But the difference is that the person whom the Spirit indwells

now has available divine power for victory. Furthermore, since

he has been so miraculously freed from the slave master Sin, he

is obligated never to serve him again.



THINK IT THROUGH



How can one tell whether the Spirit of God Is dwelling in

him?

"The heart renewed by the Holy Spirit will bring forth 'the

fruits of the Spirit.'

"—Patriarchs and Prophets,

p. 372.



FURTHER STUDY



Christ's Object Lessons,

"To Meet the Bridegroom," pp.

419, 420.

Freedom in Christ

LESSON 9



❑

Friday

February 29



Part 6



How does Paul describe the new relationship In Christ of the

ADOPTION one freed from slavery to sin?

VERSUS BONDAGE

"Ye have not received the spirit of bondage again to fear;

but ye have received the Spirit of adoption, whereby we cry,

Abba, Father" (Rom. 8:15).

Negatively the new relationship is described as freedom from

fear. A slave is in bondage. lie lives in a state of constant fear

from his master. He stands to gain nothing from his long years

of service.

Not so the one who accepts Jesus Christ. First, he renders

voluntary service. Second, he serves without fear, for "perfect

love casteth out fear" (1 John 4:18). Third, adopted as a son, he

becomes an heir to an inheritance of infinite worth.

"The spirit of bondage is engendered by seeking to live in

accordance with legal religion, through striving to fulfill the

claims of the law in our own strength. There is hope for us only

as we come under the Abrahamic covenant, which is the cove-

nant of grace by faith in Christ Jesus."—Ellen G. White Com-

ments,

S.D.A. Bible Commentary,

vol. 6, p. 1077.

What gives us the assurance that God has indeed accepted

us as children? Rom. 8:16.

The inward witness of the Spirit confirms our acceptance.

While it is not safe to go by feeling merely, the one who to the

best of his understanding has followed the light of the Word will

hear an inward authenticating voice assuring him that he has

been accepted as a child of God.

Becoming a child of God involves us In what kind of a

relationship with Christ? Horn. 8:17.

"The plan of salvation does not offer believers a life free from

suffering and trial this side of the kingdom. On the contrary, it

calls upon them to follow Christ in the same path of self-denial

,and reproach. . . . It is through such trial and persecution that

the character of Christ is reproduced and revealed in His

people. . . By sharing in the sufferings of Christ we are edu-

cated and disciplined and made ready to share in the glories of

the hereafter."—S.D.A.

Bible Commentary,

vol. 6, pp. 568, 569.

"The chain that has been let down from the throne of God is

long enough to reach to the lowest depths. Christ is able to lift

the most sinful out of the pit of degradation, and to place them

where they will be acknowledged as children of God, heirs with

Christ to an immortal inheritance."—Testimonies, vol. 7, p.229.



FURTHER STUDY



The Desire of Ages,

p. 113;

Testimonies, vol.

8, pp. 126-129.

LESSON 10 March 2-8

Redemption for Jew

and Gentile

"Therefore hath he mercy on whom

he will have mercy, and whom he will

he hardeneth" (Rom. 9:18).

Chapter 9 has been a cause of great

perplexity to many minds, especially

verses such as 13: "As it is written,

Jacob have I loved, but Esau have I

hated"; and 15: "For he saith to

Moses, I will have mercy on whom I

will have mercy, and I will have

compassion on whom

will have

compassion."

It has been difficult for Bible

students to harmonize these verses

and others in this chapter with the

concept that man is free to choose.

Some find support here for the

doctrine that certain ones are elected

to be saved, others to be lost. But the

Scriptures do not sustain this doctrine.

How is Romans 9 to be understood?

Again we appeal to the rule that we

must discover what Paul meant by the

words he used. We must not

concentrate merely on the words.

Paul is following a line of argument

in which he attempts to show God's

right to reject the Jews as His chosen

people and to elect the Gentiles. After

all, God is the One who carries the

ultimate responsibility of evangelizing

the world. Therefore, why can He not

choose as His agents whom He wills?

So long as God cuts no one off from

the opportunity of salvation, such an

action on God's part should be

allowed. He would be operating fully

in harmony with His character.

So long as it is remembered that

Romans 9 is not dealing with the

personal salvation of the persons it

names, but with their call to do a

certain work, the chapter presents no

difficulties.

Doubtless the general question of

predestination will be raised in many

minds this week. It will be helpful in

any discussion of this subject to study

the following statement by Ellen White

on election.

"There is an election of individuals

and a people, the only election found

in the word of God, where man is

elected to be saved. Many have looked

at the end, thinking they were surely

elected to have heavenly bliss; but this

is not the election the Bible reveals.

Man is elected to work out his own

salvation with fear and trembling. He

is elected to put on the armor, to fight

the good fight of faith. He is elected to

use the means God has placed within

his reach to war against every unholy

lust, while Satan is playing the game of

life for his soul. He is elected to watch

unto prayer, to search the Scriptures,

and to avoid entering into temptation.

He is elected to have faith continually.

He is elected to be obedient to every

word that proceedeth out of the

mouth of God, that he may be, not a

hearer only, but a doer of the word.

This is Bible election."—Testimonies

to Ministers,

pp. 453, 454.

DAILY HIGHLIGHTS

Paul's Burden for the Jews

(Rom. 9:3)

God's Freedom to Choose

(Rom. 9:12, 13)

Example of God's Freedom

(Rom. 9:17, 18)

God Chooses Christians

(Rom. 9:22-24)

Scripture Support

(Rom. 9:25)

Reason for Failure

(Rom. 9:30-32)

Redemption for Jew and Gentile

LESSON 10



❑

Sunday

March 2

Part 1

PAUL'S BURDEN

FOR THE JEWS

How did Paul express his great burden for the salvation of

his fellow Israelites?

"I could wish that myself were accursed from Christ for my

brethren, my kinsmen according to the flesh" (Rom. 9:3).

Remember Paul's purpose in the book of Romans. Among

other things he was trying to explain why God had largely turned

from the Jews and was now extending salvation to the Gentiles.

Had God gone back on His promises? the Jews wondered.

What special advantages had God extended in the past to

the Israelites? Rom. 9:4, 5.

God needed a missionary people to evangelize a world that

had gone into idolatry. He chose the Israelites and revealed

Himself to them. He planned that they become a model nation

and thus attract other peoples to a worship of the true God.

"It was God's purpose that by the revelation of His character

through Israel men should be drawn unto Him. To all the world

the gospel invitation was to be given. Through the teaching of

the sacrificial service Christ was to be uplifted before the na-

tions, and all who would look unto Him should live. .. . As the

numbers of Israel increased they were to enlarge their borders,

until their kingdom should embrace the

world."—Christ's Ob-

ject Lessons,

p. 290.

How did Paul explain the apparent nonfulfillment of God's

promises? Rom. 9:6-12.

Paul is building a line of argument in which he will show that

the promise made to Israel has not completely failed. There

exists a remnant through whom God still aims to work.

To establish the validity of the remnant idea, Paul dips back

into Israelite history. He shows that God has always been selec-

tive: (1) God did not choose all the seed of Abraham to be His

covenant people, only the line of Isaac. (2) He did not choose all

of the descendants of Isaac, only those of Jacob.

Paul concludes, as chapter 9 develops, that the existence of

a remnant shows that the word of God has taken some effect.

It has not completely failed, as some might allege.



THINK IT THROUGH



How can I bring myself to the place where I would be

willing to be accursed for some of my kinsmen and friends?

"Moses realized how dreadful would be the fate of the sinner;

yet if the people of Israel were to be rejected by the Lord, he

desired his name to be blotted out with

theirs."—Patriarchs and

Prophets,

p. 326.



FURTHER STUDY



The Acts of the Apostles,

pp. 374-377.

Redemption for Jew and Gentile

LESSON 10



❑

Monday

March 3

Part 2

GOD'S FREEDOM

TO CHOOSE

THINK IT THROUGH

How can God's contrasting attitudes toward Jacob and

Esau be explained?

"It was said unto her, The elder shall serve the younger. As

it is written, Jacob have I loved, but Esau have I hated" (Rom.

9:12, 13).

It is impossible properly to understand Romans 9 until one

recognizes that Paul is not speaking of individual election to

salvation. He is here. speaking of particular roles God was cap- •

ing upon certain people to play. God wanted Jacob to be the

progenitor of the people who would be His special evangelizing

agency in the world. There is no implication in this passage that

Esau could not be saved. God wanted him to be saved as much

as He desires all men to be saved. (See 1 Tim. 2:4.) In fact, as

pointed out in yesterday's lesson, Esau and his descendants

could have united themselves with the chosen people.

What does Paul once more warn against? Rom. 9:14.

"God forbid" is an idiomatic translation of a Greek phrase

denoting strong negation.

In what area is it that the choice is entirely God's? Rom.

9:15.

Paul is not here speaking of individual salvation, because in

that area God extends mercy to all, for He "will have all men to

be saved" (1 Tim. 2:4). "The grace of God that bringeth salvation

hath appeared to all men" (Titus 2:11). But God can choose

nations to play a role, and, while they can refuse to play that role,

they cannot prevent God's choice. No matter how hard Esau

may have willed it, He could not have become the progenitor of

the Messiah nor of the chosen people.

When I am tempted to think that I have little choice in my

life's outcome, how can I reassure myself that in the vital area

of salvation I have a choice?

"There was no arbitrary choice on the part of God by which

Esau was shut out from the blessings of salvation. The gifts of

His grace through Christ are free to all. There is no election but

one's own by which any may perish. God has set forth in His

word the conditions upon which every soul will be elected to

eternal life—obedience to His commandments, through faith in

Christ. God has elected a character in harmony with His law,

and anyone who shall reach the standard of His requirement will

have an entrance into the kingdom of

glory."—Patriarchs and

Prophets,

p. 207.

FURTHER STUDY



The Great Controversy,

pp. 261, 262.

Redemption for Jew and Gentile

LESSON 10



❑

Tuesday

March 4

Part 3

EXAMPLE OF

GOD'S FREEDOM

What does the experience of Pharaoh show with regard to

God's freedom?

"The scripture saith unto Pharaoh, Even for this same pur-

pose have I raised thee up, that I might shew my power in thee,

and that my name might be declared throughout all the earth.

Therefore hath he mercy on whom he will have mercy, and

whom he will he hardeneth" (Rom. 9:17, 18).

In dealing with Egypt at the time of the Exodus in the manner

He did, God was working for the salvation of the human race.

God's revelation of Himself in the plagues of Egypt and in the

deliverance of His people was designed to reveal to the Egyp-

tians as well as to other nations that the God of Israel indeed was

the true God. It was designed to be an invitation for the peoples

of the nations to abandon their gods and to worship Him.

Obviously the Pharaoh who was on the throne at the time of

the Exodus had already made his choice against God, so that in

hardening his heart God was not cutting him off from the oppor-

tunity of salvation. The hardening was against the appeal to let

Israel go, not against God's appeal for Pharaoh to accept per-

sonal salvation.

What warning did Paul utter against criticism of the acts of

God? Rom. 9:19, 20.

"No finite mind can fully comprehend the character or the

works of the Infinite One. We cannot by searching find out God.

To minds the strongest and most highly cultured, as well as to

the weakest and most ignorant, that holy Being must remain

clothed in mystery. But though 'clouds and darkness are round

about Him: righteousness and judgment are the foundation of

His throne.' Psalm 97:2, R.V. We can so far comprehend His

dealing with us as to discern boundless mercy united to infinite

power. We can understand as much of His purposes as we are

capable of comprehending; beyond this we may still trust the

hand that is omnipotent, the heart that is full of love."—

Education,

p. 169.



THINK IT THROUGH



When tempted to question God's leading in my life, how can

I reassure myself that He has my best interests at heart?

"We have no reason to doubt God's word because we cannot

understand the mysteries of His providence. In the natural world

we are constantly surrounded with wonders beyond our com-

prehension. Should we then be surprised to find in the spiritual

world also mysteries that we cannot fathom? The difficulty lies

solely in the weakness and narrowness of the human mind."—

Education,

p. 170.



FURTHER STUDY



S.D.A. Bible Commentary, vol.

1, pp. 1099, 1100.

Redemption for Jew and Gentile

LESSON 10



❑

Wednesday

March 5

Part 4



When the Israelites as the chosen people failed in fulfilling

GOD CHOOSES their evangelizing role, whom did the Lord call to fulfill it?

CHRISTIANS

"What if God, willing to chew his wrath, and to make his

power known, endured with much longsuffering the vessels of

wrath fitted to destruction: and that he might make known the

riches of his glory on the vessels of mercy, which he had afore

prepared unto glory, even us, whom he hath called, not of the

Jews only, but also of the Gentiles?" (Rom. 9:22-24).

"Willing" here means "wishing" (Greek

thelO).

Although the

Jews, for their many failures to fulfill the divine purpose, had

suffered repeated reverses, God had not allowed them to ex-

perience total wrath, even though they deserved it.

"Fitted to destruction" means "ready for destruction." In His

freedom to do as He chooses, God had shown mercy toward the

Jews. If they did not object to God's mercy to them, they should

not object to God's further act in transferring to the Christian

church, made up of believing Jews and Gentiles, the role pre-

viously assigned to the chosen people.

This loss of their role many Jews found difficult to accept. But

the line of argument thus far in chapter 9 has been to show

God's right to make choices of peoples and groups to fulfill

specific roles.

Some people believe that in chapter 9 Paul lends support to

the doctrine of predestination, namely, that some persons are

elected to be saved, others to be lost. But this is not what Paul is

dealing with here. Every person living today has the right to be

saved, and all those who have lived in the past have had the right

to be saved. This includes Esau and the Pharaoh of the Exodus

whom Paul mentions. Paul is dealing with role assignments, not

with individual salvation. When this point is grasped, the diffi-

culty with Romans 9 vanishes.

Thus it is today. Every person is invited to be saved, but when

it comes to assigning his lifework, God in His freedom makes

the choice. He has designated a special place where each is to

labor for God. A person has the power to refuse to fill that role. If

he refuses, he must suffer the consequences.

THINK IT THROUGH



How may I discover the special role God wants me to ful-

fill?

FURTHER STUDY

"He [Christ] gives 'to every man his work.' Each has his place

in the eternal plan of heaven. Each is to work in co-operation

with Christ for the salvation of souls. Not more surely is the

place prepared for us in the heavenly mansions than is the

special place designated on earth where we are to work for

God."—Christ's Object Lessons,

pp. 326, 327.

Christ's Object Lessons,

"The Lord's Vineyard," pp. 295,

296.

Redemption for Jew and Gentile

LESSON 10



❑

Thursday

March 6



Part 5



What Scripture did Paul quote to support God's choice of the

SCRIPTURE Christians to fulfill the role formerly assigned Israel?

SUPPORT

"As he saith also In Osee [Hosea), I will call them my people,

which were not my people; and her beloved, which was not

beloved" (Rom. 9:25).

Paul quotes Hosea 2:23 in verse 25 and Hosea 1:10 in verse 26.

God instructed Hosea to take "a wife of whoredoms" (Hosea

1:2) as an illustration of God's relationship with Israel who had

gone a whoring after strange gods. The children born to this

marriage were given names signifying God's rejection and

punishment of idolatrous Israel. The third child was named

Lo-ammi

(Hosea 1:8) meaning literally "Not my people."

Not to leave the people without hope, Hosea predicted the day

would come when, after punishing His people, God would re-

store their fortunes, take away their false gods, and make a

covenant with them. (See Hosea 2:11-19.) At this point those

who were

Lo-ammi,

"not my people," would become

Ammi,

"my people."

In Paul's day the

Ammi

were the "even us ... not of the Jews

only, but also of the Gentiles" (Rom. 9:24).

Compared to the large number of Israelites, how large did

Isaiah predict would be the number saved? Rom. 9:27.

The fact that his kinsmen generally rejected the appeal of the

gospel gave Paul "great heaviness and continual sorrow" in his

heart (Rom. 9:2). But at least there was a remnant. God's prom-

ises have not failed.

What kind of work would God di:, upon the earth? Rom. 9:28.

In Romans 9:28 Paul quoted from Isaiah 28:22 in the Septua-

gint, which says that in a summary way God will deal with

Israel's problem. The Hebrew of this passage, as translated in

the KJV, reads as follows: "For I have heard from the Lord God

of hosts a consumption, even determined upon the whole

earth."

As we apply this verse today, we think of the summary work

that God will perform soon in the final judgment.



THINK IT THROUGH



When the Lord cuts His work short, does it mean that certain

people will not have the opportunity for salvation?

"The Lord God of heaven will not send upon the world His

judgments for disobedience and transgression until He has sent

His watchmen to give the warning. He will not close up the

period of probation until the message shall be more distinctly

proclaimed.... Yet the work will be cut short in righteousness."

—Testimonies,

vol. 6, p. 19.



FURTHER STUDY



S.D.A. Bible Commentary,

vol. 4, pp. 35, 36.

Redemption for Jew and Gentile

LESSON 10



❑

Friday

March 7

Part 6

REASON FOR

FAILURE

THINK IT THROUGH

In the matter of attaining to righteousness, why was it that

the Jews failed but the Gentiles succeeded?

"What shall we say then? That the Gentiles, which followed

not after righteousness, have attained to righteousness, even

the righteousness which is of faith. But Israel, which followed

after the law of righteousness, hath not attained to the law of

righteousness. Wherefore? Because they sought it not by

faith" (Rom. 9:30-32).

In words that cannot be misunderstood Paul explains to his

kinsmen why the'y are missing out on something God wishes

them to have; more than that, on something they were actually

pursuing but not achieving.

Interestingly, the Gentiles whom God had accepted had not

even been striving for such acceptance. They had been pursu-

ing their own interests and goals when the gospel message

came to them. Grasping its value, they accepted it. God de-

clared them righteous because they accepted Jesus Christ as

their substitute. It was a transaction of faith.

The problem with Israel was that they stumbled at the stum-

bling stone (verse 33). The vast majority refused to accept Jesus

of Nazareth as the Messiah whom God had sent. He did not meet

their expectations of the Messiah. What a loss they sustained!

Righteousness was offered them as a gift. They turned it down.

What Old Testament scripture did Paul quote as predicting

that acceptance of the Messiah would be a problem with some

people? Rom. 9:33.

Here was a text from the Old Testament (Isa. 28:16) which the

Jew revered, setting forth the importance of faith, the ingredient

missing in the experience of the majority of the Jews.

What stumbling stones in my life prevent the surrender of

myself completely to the Messiah? Have I fully accepted righ-

teousness by faith?

"He [the rich young ruler] wanted the heavenly treasure, but

he wanted also the temporal advantages his riches would bring

him. He was sorry that such conditions existed; he desired

eternal life, but he was not willing to make the sacrifice. The cost

of eternal life seemed too great, and he went away sorrowful;

'for he had great possessions.' . . .

. . . Thousands are passing through this ordeal, weighing

Christ against the world; and many choose the world."—The

Desire of Ages,

pp. 520, 523.

FURTHER STUDY



S.D.A. Encyclopedia

article, "Faith and Works."

"I say then, Hath God cast away his

people? God forbid. For I also am an

Israelite, of the seed of Abraham, of

the tribe of Benjamin" (Rom. 11:1).

This lesson covers Romans 10 and

11, though with some omissions. It is

suggested, however, that the entire

chapters be read. The meaning of

sections not interpreted should

become clear in the light of what is

being said about the rest of the

chapters.

Again, the question needs to be

carefully pondered, What is Paul

teaching in these chapters? For

example, in chapter 11:26 he says, "All

Israel shall be saved." Is Paul here

predicting that the time is coming

when all living Israelites will turn to

Christ? This is what some interpreters

of prophecy expect to happen. If this is

not what Paul is predicting, what is it?

His argument must be carefully traced

in these chapters.

The reason these interpreters

expect all Israel to be converted is that

they strongly emphasize the

sovereignty of God. They believe that

God cannot go back on His word.

Once He has made a promise, He must

bring it to pass.

It is on thispoint that Seventh-day

Adventists differ with these

interpreters. On the basis of Jeremiah

18:9, 10; Exodus 19:5, 6;

Deuteronomy 28:1-3, 15, Seventh-day

Adventists believe that the promises

made to Israel were conditional on

their obedience, and that, because of

their failure to fulfill the divine

purpose, the Israelites forfeited many

of the promises. Ellen White says: "It

should be remembered that the

promises and threatenings of God are

alike conditional."—Se/ected

Messages,

bk. 1, p. 67.

She also said, "The Lord had

through Moses set before His people

the result of unfaithfulness. By

refusing to keep His covenant, they

would cut themselves off from the life

of God, and His blessing could not

come upon

them."—Christ's Object

Lessons,

p. 291.

Despite Israel's failure as a nation,

God still loved the people and offered

a modified fulfillment of the ancient

promise that had elected them as the

chosen people. This is Paul's theme in

Romans 11.

If the Israelites had accepted God's

plan, human history would have been

vastly different. Even when Christ

came, it was not yet too late for the

Jews to accept their role.

"If Jerusalem had known what it was

her privilege to know, and had heeded

the light which Heaven had sent her,

she might have stood forth in the pride

of prosperity, the queen of kingdoms,

free in the strength of her God-given

power. . . . From her walls the dove

of peace would have gone forth to all

nations. She would have been the

world's diadem of glory."—The

Desire

of Ages,

p. 577.

It is important that the principle of

conditional prophecy be understood

as a basis for an acceptable approach

to Romans 11. Since few

non-Adventist interpreters of

prophecy accept the conditional

principle, the Adventist position on

Israel is almost unique.

DAILY HIGHLIGHTS

Zeal Without Knowledge

(Rom. 10:2, 3)

The Election of Grace

. (Rom. 11:1, 2)

Fullness of the Jews

(Rom. 11:11)

Grafted Branches

(Rom. 11:16, 17)

A Mystery Revealed

(Rom. 11:25)

Evangelism for the Jews

(Rom. 11:28, 29)

Salvation for the Jews

LESSON 11



❑

Sunday

March 9

Part 1

ZEAL WITHOUT

KNOWLEDGE

FURTHER STUDY

To what did Paul attribute Israel's failure to find acceptance

with God?

"I bear them record that they have a zeal of God, but not

according to knowledge. For they being ignorant of God's

righteousness, and going about to establish their own righ-

teousness, have not submitted themselves unto the righ-

teousness of God" (Rom. 10:2, 3).

Paul is here speaking of Israel as a nation, not the individual

Israelite, many of whom accepted the Messiah and became the

nucleus of the Christian church.

What burden did Paul express again in Romans 10:1?

"In this letter [to the Romans] Paul gave free expression to his

burden in behalf of the Jews. Ever since his conversion, he had

longed to help his Jewish brethren to gain a clear understand-

ing of the gospel message. 'My heart's desire and prayer to God

for Israel is,' he declared, 'that they might be saved.'

"It was no ordinary desire that the apostle felt. Constantly he

was petitioning God to work in behalf of the Israelites who had

failed to recognize Jesus of Nazareth as the promised Messiah."

—The Acts of the Apostles,

p. 374.

Of what is Christ the end? Rom. 10:4.

This verse has been variously explained. First we should seek

to understand what it means in its context. The Jews were

"going about to establish their own righteousness" (Rom. 10:3)

and seeking "the righteousness which is of the law" (Rom.

10:5).

They believed this righteousness could be obtained by dili-

gent law keeping. Paul even quotes Moses in support of such a

thesis, "That the man which doeth those things shall live by

them" (Rom. 10:5).

With the coming of the Messiah the true way of righteousness

was presented. Righteousness was offered to all who would fix

their faith in Christ. He was the one to whom the ancient cere-

monial system had pointed. When He came, He put an end to the

old system—the old covenant. In other words, Christ is the end

of the law or the system of Judaism. In Christ is reasserted the

truth that righteousness is of faith.

Some see in the word "end" (Greek

telos)

the meaning "ob-

jective." If this definition is adopted, Romans 10:4 means that

Christ is the goal or objective toward which the law points. The

system of Judaism was designed to lead to Christ.

How is righteousness achieved? Rom. 10:9, 10, 13.

Selected Messages,

bk. 1, pp. 155, 156.

Salvation for the Jews

LESSON 11



❑

Monday

March 10

Part 2

THE ELECTION

OF GRACE

To what question did Paul express an emphatic denial?

"I say then, Hath God cast away his people? God forbid. For

I also am an Israelite, of the seed of Abraham, of the tribe of

Benjamin. God hath not cast away his people which he fore-

knew" (Rom. 11:1, 2).

In the first part of his answer to the question, "Hath God cast

away his people?" Paul points to a remnant, an election of

grace, as proof that God has not cast away His people. This

election of grace was the group from among the Jews that

accepted the Messiah. It should be remembered that the early

converts to Christianity were all Jews—for example, the group

that was converted on the Day of Pentecost. It took a special

vision and miracle to convince Peter that the Gentiles, too, had

equal access to the grace of Christ (Acts 15:7, 8; compare Acts

10) and that the gospel was to be carried to them as well.

But the existence of a remnant is only a part of Paul's answer

to the question as to whether God has cast away His people. In

the remainder of the chapter Paul develops a further idea.

What had happened to the vast majority of Israel? Rom.

11:7-10.

"Notwithstanding Israel's failure as a nation, there remained

among them a goodly remnant of such as should be saved. At

the time of the Saviour's advent there were faithful men and

women who had received with gladness the message of John

the Baptist, and had thus been led to study anew the prophecies

concerning the Messiah. When the early Christian church was

founded, it was composed of these faithful Jews who recog-

nized Jesus of Nazareth as the one for whose advent they had

been longing."—The

Acts of the Apostles,

pp. 376, 377.

Paul quotes frequently from the Old Testament—writings the

Jews accepted as authoritative. Verse 8 combines ideas from

Isaiah 6:9 and 29:10. Verses 9 and 10 are a quotation from Psalm

69:22, 23.

The Isaiah passages that Paul cites represent God as giving to

Israel a spirit of slumber, preventing their seeing and hearing.

Does God blind people's eyes to prevent them from seeing light

that would lead them to salvation? Never! These passages must

be understood in the light of our explanation of Romans 9 in last

week's lesson. Paul is not talking of individual salvation but of

the role of the nation of Israel. When as a nation Israel refused to

fulfill Heaven's purpose for her, God had a right to turn from the

Israelites to another people who would fulfill His purpose.

FURTHER STUDY



The Acts of the Apostles,

pp. 474, 475.

Salvation for the Jews

LESSON 11



❑

Tuesday

March 11

Part 3

FULLNESS

OF THE JEWS

What good did God work out of the failure of the Israelites?

"I say then, Have they stumbled that they should fall? God

forbid: but rather through their fall salvation is come unto the

Gentiles, for to provoke them to jealousy" (Rom. 11:11).

"Through the Jewish nation it was God's purpose to impart

rich blessings to all peoples. Through Israel the way was to be

prepared for the diffusion of His light to the whole world. The

nations of the world, through following corrupt practices, had

lost the knowledge of God. Yet in His mercy God did not blot

them out of existence. He purposed to give them opportunity for

becoming acquainted with Him through His church."—Christ's

Object Lessons,

p. 286.

"The material advantages that Israel enjoyed were designed

to arrest the attention and catch the interest of the heathen....

Ambassadors from one foreign country after another would

come to discover, if they might, the great secret of Israel's

success as a nation, and its leaders would have the opportunity

of directing the minds of their visitors to the Source of all good

things.... For a graphic picture of how one nation would have

responded to the irresistible appeal radiating from an Israel

faithful to God, see Isa. 19:18-22; cf. Ps. 68:31."—S.D.A.

Bible

Commentary,

vol. 4, p. 29.

When the Israelites refused to fulfill the divine purpose, it

meant that the Gentiles were offered an opportunity to join

God's people. When God called the Christian church into exis-

tence, almost immediately the gospel invitation was extended

to the Gentiles. "Through their fall" means through God's rejec-

tion of the Israelites as His chosen people. Now salvation had

come to the Gentiles.

Immediately God turned the Gentiles' acceptance of the gos-

pel into further advantage. Through it He hoped to provoke the

Israelites to jealousy so that they too would seek for and find

salvation.

If the rejection of the chosen people as a nation had worked

to advantage, what would God's acceptance of the Israelites

accomplish? Rom. 11:12-15.

There are two expressions in this passage that are parallel: (1)

"their [the Israelites;] fulness" (verse 12); and (2) "the receiving

of them [the Israelites]" (verse 15). Paul envisioned the di-

minishing and the casting away to be only temporary to be

followed by fullness and reception. This is Paul's second an-

swer to the question raised at the beginning of this chapter,

"Hath God cast away his people?" What appears to be a casting

away, he says, is only a temporary situation.

FURTHER STUDY



Christ's Object Lessons,

"The Lord's Vineyard," pp. 286-289.

Salvation for the Jews

LESSON 11



❑

Wednesday

March 12



Part 4



To what does Paul liken the remnant in Israel?

GRAFTED



BRANCHES



"If the firstfruit be holy, the lump is also holy: and if the root

be holy, so are the branches. And if some of the branches be

broken off, and thou, being a wild olive tree, wert graffed in

among them, and with them partakest of the root and fatness

of the olive tree" (Rom. 11:16, 17).

"Firstfruit" here refers to a part of a lump of dough, which

anciently was dedicated to God. (See Num. 15:19-21.)

Paul introduces another figure of speech—an olive tree.

"Paul likens the remnant in Israel to a noble olive tree, some of

whose branches have been broken off."—The

Acts of the Apos-

tles,

p. 377. Thus the tree represents Israel not including the

unbelieving Israelites. This illustration is used to prove that

"God hath not cast away his people': (verse 2). The root and

trunk are still there.

Into this tree the believing Gentiles have been grafted. But

they are drawing their sap and vitality from the root and trunk

which represent believing Israel.

Against what attitude were the Gentiles warned? Rom.

11:18-22.

What had happened to the Israelites could happen to believ-

ing Gentiles. The Bible teaches no doctrine of once saved,

always saved. Only those who "continue in his goodness" will

be saved.

No believer should boast of his own goodness or feel any

superiority over his fellow human beings. His salvation was not

earned; it was a gift. Hence no credit belongs to him.

What was Paul's hope regarding the branches which had

been broken off? Rom. 11:23, 24.

Paul is pointing to the possibility that the broken-off branches

could be grafted into the trunk from which they had been bro-

ken. In the expression of this possibility was an implied hope,

which Paul later turns into a prediction.



THINK IT THROUGH



In the interpretation of illustrations or parables, what prin-

ciples must be borne in mind?

One must not become overly literal in the interpretation of an

illustration. For example, in nature a severed branch, if it has

been disconnected from its parent stock for some time, could

not be expected to thrive if grafted back into the stock again.

But in the application it was possible for Jews who had been

rejected by God to be accepted through faith in the Messiah.



FURTHER STUDY



The Acts of the Apostles,

pp. 377-380.

Salvation for the Jews

LESSON 11



❑

Thursday

March 13

Part 5

A MYSTERY

REVEALED

FURTHER STUDY

As Paul reaches the crux of his argument in Romans 11,

what mystery does He reveal?

"I would not, brethren, that ye should be ignorant of this

mystery, lest ye should be wise in your own conceits; that

blindness in part is happened to Israel, until the fulness of the

Gentiles be come in" (Rom. 11:25).

What Paul is here saying is in reply to the question raised at

the beginning of the chapter, "Rath God cast away his people?"

His answer, of course, is No, and his explanation is (1) that the

blindness (Greek

pordsis,

hardness) is only "in part," and (2)

that it is only temporary "until the fulness of the Gentiles be

come in."

When "the fulness of the Gentiles be come In," what is to

happen? Rom. 11:26, 27.

Two explanations have been given of these verses: (1) These

verses predict a large influx of Jews into the Christian faith. (2)

"All Israel" refers to spiritual Israel, the totality of those saved

from among Jews and Gentiles. (See

S.D.A. Bible Commentary

on these verses.)

The context favors the first view, although the idea of a

spiritual Israel is certainly valid and will be fulfilled.

Paul has already anticipated a "fulness" for the Jews (verse

12) and a "receiving of them" (verse 15). Now in verses 26 and 27

he quotes Old Testament Scriptures. (See Isa. 59:20, 21; Jer.

31:33, 34) to show that something special was to happen when

the blindness would be removed.

"All Israel" must not be construed to mean every Israelite.

Nowhere do the Scriptures preach universalism, either for the

entire human race or for a particular segment. Paul was hoping

to save "some of them" (verse 14). The "all Israel" is here

contrasted with the remnant (verse 5). While a small remnant

had accepted the Messiah, the majority were blinded and hard-

ened. But when from this group large numbers would turn to the

Lord, then it could be said that "all Israel," not only the remnant

group Paul had mentioned, would be saved.

Commenting on Romans 11, Ellen White speaks of a time "in

the closing proclamation of the gospel" when "many of the

Jews" "will by faith receive Christ as their Redeemer."—The

Acts of the Apostles,

p. 381.

"Among the Jews are some who, like Saul of Tarsus, are

mighty in the Scriptures, and these will proclaim with wonderful

power the immutability of the law of God. . . . As His servants

labor in faith for those who have long been neglected and

despised, His salvation will be revealed."—The

Acts of the Apos-

tles,

p. 381.

S.D.A. Bible Commentary,

vol. 6. p. 1079.

Salvation for the Jews

LESSON 11



❑

Friday

March 14

Part 6

EVANGELISM

FOR THE JEWS

What was the attitude of the Jews toward the gospel?

"As concerning the gospel, they are enemies for your

sakes: but as touching the election, they are beloved for the

fathers' sakes. For the gifts and calling of God are without

repentance" (Rom. 11:28, 29).

The "they" were the ones who in Paul's day were opposing

the preaching of the gospel and were persecuting the church,

as before his conversion Paul himself had done. But God had

not given them up. The blindness would one day be removed,

and many would turn to the Lord. Thus God's election of the

Jews would yet stand.

Who are the "these" and the "they" mentioned in verse 31

and how is their experience contrasted with that of the believ-

ing Gentiles? Rom. 11:30, 31.

"In the closing proclamation of the gospel, when special work

is to be done for classes of people hitherto neglected, God

expects His messengers to take particular interest in the Jewish

people whom they find in all parts of the earth. As the Old

Testament Scriptures are blended with the New in an explana-

tion of Jehovah's eternal purpose, this will be to many of the

Jews as the dawn of a new creation, the resurrection of the soul.

As they see the Christ of the gospel dispensation portrayed in

the pages of the Old Testament Scriptures, and perceive how

clearly the New Testament explains the Old, their slumbering

faculties will be aroused, and they will recognize Christ as the

Saviour of the world. Many will by faith receive Christ as their

Redeemer. To them will be fulfilled the words, 'As many as

received Him, to them gave He power to become the sons of

God, even to them that believe on His name.' John 1:12."—The

Acts of the Apostles,

p. 381.

THINK IT THROUGH



What can I do to bring the gospel to Jewish people In my

vicinity?

FURTHER STUDY

"There is a mighty work to be done in our world. The Lord has

declared that the Gentiles shall be gathered in, and not the

Gentiles only, but the Jews. There are among the Jews many

who will be converted, and through whom we shall see the

salvation of God go forth as a lamp that burneth. There are Jews

everywhere, and to them the light of present truth is to be

brought. There are among them many who will come to the

light, and who will proclaim the immutability of the law of God

with wonderful

power."—Evangelism,

p. 578.

The Acts of the Apostles,

pp. 77-79, 112-114;

Evangelism,

pp. 577-579.

LESSON 12 March 16-22

Living the Life of Faith-1

"Be not conformed to this world:

ut be ye transformed by the renewing

4 your mind, that ye may prove what

that good, and acceptable, and

lerfect, will of God" (Rom. 12:2).

Early in our lessons (lesson 2) we

'ealt with the question of what, if any,

; the difference between the religion

the Old Testament and that of the

We quoted the following: "The

onditions of salvation are ever the

ame. Life, eternal life, is for all who

rill obey God's law."—Ellen G. White

;omments,

S.D.A. Bible

:ornmentary, vol. 7,

p. 931.

This statement makes it clear that

;od expected the same ethical

)ehavior in both periods. Both before

nd after Christ, such behavior was to

le motivated by the same

winciple--faith. As an aid to faith

)efore the Messiah came, God

)rovided a ritual system of sacrifices

hat prefigures the coming Messiah.

hese sacrifices ceased after the

Aessiah came.

As we have explained,

this point

iany Christians misunderstand Paul

1 the book of Romans. When he

peaks negatively of the law, he is

peaking of the obsolete ritual system

ilus the man-made interpretations

nd accretions, the total making up

he Judaism of Paul's day.

Chapters 13 to 15 of Romans are

evidence that proper ethical behavior

is clearly a requirement of the

Christian. These chapters, containing

a series of dos and don'ts, must have

read to the Roman Christians much

like, for example, Leviticus 19,

sounded to the ancient Israelites.

The book of Romans contains no

hint that proper moral behavior comes

automatically to the one who is in

Christ Jesus. The Christian needs to

enlighten himself as to what the

requirements are, to will to follow

what is revealed to him as still

required, and to avail himself of divine

power without which he cannot meet

the standard. In fact, because of the

added revelation after Jesus came, the

New Testament requirements, if

anything, are more difficult. The New

Testament believer had been given an

example of proper moral behavior in

Jesus Christ. He was to imitate the

pattern. Here was no case of Christ's

having done it all for him.

All of this means that works are

much a part of the life of faith. Paul

never meant to depreciate works; in

fact in chapter 13 to 15 he gives them

strong emphasis. And this is no denial

of what he has said earlier about

righteousness by faith.

DAILY HIGHLIGHTS

Living Sacrifices

(Rom. 12:1)

Mind Renewal

(Rom. 12:2)

Moral Teachings

(Rom. 12:9, 10)

Relationship to Government

(Rom. 13:1)

Relationships to Others

(Rom. 13:8)

Motivation for Right Living

(Rom. 13:11)



Living the Life



of Faith-1

LESSON 12



❑

Sunday

March 16



Part 1



With the doctrinal part of his letter being concluded, what

LIVING does Paul begin to do?

SACRIFICES

"I beseech you therefore, brethren, by the mercies of God,

that ye present your bodies a living sacrifice, holy, acceptable

unto God, which is your reasonable service" (Rom. 12:1).

With chapter 11 ends the doctrinal part of the book of Ro-

mans. Chapters 12 through 16 present practical instruction and

contain personal notes. Nevertheless, these concluding chap-

ters are also extremely important doctrinally, because they

show how the life of faith is to be lived.

Once a person is justified by faith apart from deeds of law, is

he still subject to the moral law? There are many dos and don'ts

in the life of faith. A relationship of love with Christ does not

guarantee that the believer will automatically bring forth good

fruit. Strong personal effort is still required.

The law of Christ, if one wishes to term New Testament in-

struction in that way, contains many dos and don'ts. This is

further proof of the fact that whatever Paul had said negatively

concerning law in this epistle, he had said with reference to the

obsolete Jewish system. The moral precepts are still all in force

and are explained and amplified in the New Testament. No

indication is given that it will be easy for the Christian to regu-

late his life by these moral precepts. He is promised divine

power and the assurance that victory is possible, but he is still in

the world of the enemy and will have to fight many a battle

against powerful temptations.

It is unfortunate that the antinomian has made so much of the

book of Romans. He declares Seventh-day Adventists to be

legalists because he has misinterpreted Romans, claiming that

the law from which the Christian has been delivered is the moral

law instead of the obsolete Jewish system. That is why a correct

understanding of the book of Romans is so important.

In Romans 12:1 Paul is alluding to Old Testament sacrifices.

As anciently animals were sacrificed to God, so now Christians

ought to yield their bodies to God, not to be killed, but as living

sacrifices dedicated to serve God.

"[Rom. 12:1 quoted.] In the time of ancient Israel every offer-

ing brought as a sacrifice to God was carefully examined. If any

defect was discovered in the animal presented, it was refused;

for God had commanded that the offering be 'without blemish.'

So Christians are bidden to present their bodies, 'a living sac-

rifice, holy, acceptable unto God.' In order to do this, all their

powers must be preserved in the best possible condition."—

The Great Controversy,

p. 473.



FURTHER STUDY



Patriarchs and Prophets,

pp. 352, 353;

Testimonies,

vol. 5,

pp. 541, 542.

Living the Life of Faith-1

LESSON 12



❑

Monday

March 17

Part 2

MIND RENEWAL

What is the basis of all true transformation?

"Be not conformed to this world: but be ye transformed by

the renewing of your mind, that ye may prove what is that

good, and acceptable, and perfect, will of God." (Rom. 12:2).

Redemption is an intelligent process in all of its stages. The

mind is the seat of action. There will be no change in behavior

unless there is first a change in thinking.

If the Christian wishes to pattern his life according to the will

of God, he must first ascertain what that will is. This is a mental

process. But it is more than an intellectual process. An action of

the will is involved. There must be a yielding to Jesus Christ.

"The natural man receiveth not the things of the Spirit of God:

for they are foolishness unto him: neither can he know them,

because they are spiritually discerned" (1 Cor. 2:14).

"In the Bible the will of God is revealed. The truths of the Word

of God are the utterances of the Most High. He who makes these

truths a part of his life becomes in every sense a new creature.

He is not given new mental powers, but the darkness that

through ignorance and sin has clouded the understanding is

removed. The words, 'A new heart also will I give you,' mean, 'A

new mind will I give you.' A change of heart is always attended

by a clear conviction of Christian duty, an understanding of

truth. He who gives the Scriptures close, prayerful attention will

gain clear comprehension and sound judgment, as if in turning

to God he had reached a higher plane of intelligence."—My

Life

Today,

p. 24.

What is the secret of harmonious relationships between

fellow Christians? Rom. 12:3-8.

If each Christian would recognize his gifts and seek to per-

form his service within the orbit of these gifts, and would cease

competing with others, there would be much greater harmony

in the church of God.

"Many do not become what they might, because they do not

put forth the power that is in them. They do not, as they might,

lay hold on divine strength. Many are diverted from the line in

which they might reach the truest success. Seeking greater

honor or a more pleasing task, they attempt something for

which they are not

fitted."—Education,

p. 267.



THINK IT THROUGH



How can I discover what office God wants me to fill?

"The specific place appointed us in life is determined by our

capabilities."—Education, p. 267.



FURTHER STUDY



Christ's Object Lessons,

"A Great Gulf Fixed," pp. 267-269.



Living the Life



of Faith-1

LESSON 12



❑

Tuesday

March 18



Part 3



Read Romans 12:9-21. In these verses is a series of moral

MORAL teachings that deal with a Christian's relation to others.

TEACHINGS

"Let love be without dissimulation. Abhor that which is evil;

cleave to that which is good. Be kindly affectioned one to

another with brotherly love; in honour preferring one another"

(Rom. 12:9, 10).

As in First Corinthians 12 and 13, after dealing with the gifts of

the Spirit, Paul exalts love. Love (Greek

agape)

is the more

excellent way. "God is love" (1 John 4:8). Therefore love is the

character of God. To love is to act toward others as God acts, to

treat them as God treats them. The New Testament has two

words in the Greek translated "to love." When distinguished in

meaning,

agapao

is the love which is principle, whereas

philed

is the emotional love that exists between close friends and

between members of a family. Christians are admonished to

agapac3,

not to

philed.

For example, they are admonished to

love their enemies. (See Matt. 5:44.) This is possible because the

word is

agapad.

Christians are to treat their enemies as God

would treat them. It would be impossible to find toward them the

same strong emotional feeling that one feels, for example,

toward his spouse or his closest friend, and this is not required.

One might raise the question, Are the New Testament dos and

don'ts any easier to keep than the Old Testament moral and

ceremonial regulations? We may not wish to answer this ques-

tion with a direct Yes or No. But several points are worth noting.

The reason the Old Testament regulations had become

such a yoke of bondage was that with their traditions the Jews

had so embellished God's simple commands that it became

almost impossible to keep them. Shorn of these embellish-

ments, they are probably no more difficult than the New Testa-

ment precepts.

God's salvation and power were available in Old Testa-

ment times by faith just as in New Testament times, although the

Jews were not availing themselves of God's provisions and

hence fell down in moral behavior. (See Romans 2.)

While motivations for proper moral behavior might be ex-

pected to be the same in both eras, there is the added factor that

in New Testament times the Messiah had come. He had iden-

tified Himself with the human race. He had given a demonstra-

tion of what God is like. He had paid the infinite price for man's

redemption. These were now accomplished facts instead of

anticipated events. Men found it easier to understand God and

to enter into a personal relationship with Him through Jesus

Christ.



FURTHER STUDY



Thoughts From the Mount of Blessing,

"The Spirituality of the

Law" (Matthew 5:17), pp. 49-51.

100

Living the Life of Faith-1

LESSON 12



❑

Wednesday

March 19



Part 4



What is to be the Christian's attitude toward civil govern-

RELATIONSHIP ment?

TO GOVERNMENT

"Let every soul be subject unto the higher powers. For there

is no power but of God: the powers that be are ordained of

God" (Rom. 13:1).

Read Romans 13:1-7. These verses define how a Christian

living the life of faith is to relate himself to the government of the

country in which he resides. He is to accept the civil authority as

God-ordained and should pay his taxes.

For a time after Israel left Egypt their civil laws were dictated

by God and mediated through a prophet—Moses. Today God

has delegated civil authority to the various governments of the

nations. Through them He is attempting to maintain a level of

freedom and protection for individual citizens.

God holds these governments responsible for the way they

administer justice. "Rulers are God's servants, and they are to

serve their time as His apprentices. It is for their good that they

faithfully follow the plain 'Thus saith the Lord,' keeping the way

of the Lord to do justice and judgment. They are to exercise

their powers without partiality and without hypocrisy, refusing

to be bought or sold,,scorning all bribes, and standing in moral

independence and dignity before God. They are not to connive

at one act of dishonesty or injustice."—Ellen G. White Com-

ments,

S.D.A. Bible Commentary,

vol. 6, p. 1081.

Christians are to give loyal support to government so long as

its claims do not conflict with the claims of God.

"We are to recognize human government as an ordinance of

divine appointment, and teach obedience to it as a sacred duty,

within its legitimate sphere. But when its claims conflict with the

claims of God, we must obey God rather than men. God's word

must be recognized as above all human legislation. . . .

"We are not required to defy authorities. Our words, whether

spoken or written, should be carefully considered, lest we place

ourselves on record as uttering that which would make us

appear antagonistic to law and order. We are not to say or do

anything that would unnecessarily close up our way."—The

Acts of the Apostles,

p. 69.



THINK IT THROUGH



To what extent should the Christian involve himself in poli-

tics?

"The Lord would have His people bury political questions. On

these themes silence is eloquence. Christ calls upon His follow-

ers to come into unity on the pure gospel principles which are

plainly revealed in the word of

God."—Gospel Workers,

p. 391.



FURTHER STUDY



Testimonies,

vol. 6, pp. 394, 395.

101



Living the Life



of Faith-1

LESSON 12



❑

Thursday

March 20



Part 5



In his relationship with fellow human beings, what oblige-

RELATIONSHIPS tion rests upon a Christian?

TO OTHERS

"Owe no man any thing, but to love one another: for he that

loveth another hath fulfilled the law" (Rom. 13:8).

We have already defined the type of love here required. (See

part 3.) It

isagapad,

the love which is a principle, which one can

make himself exercise. Since God is love, to love our fellow

human beings is to respect and treat them as God respects and

treats them. When we love others, we reflect God's character.

As did Jesus in the Sermon on the Mount, Paul here amplifies

the precepts of the law, showing that love must be the motivat-

ing power in law keeping. Since the law is a transcript of the

character of God, and God is love, then to love is to fulfill the

law.

Paul is here not substituting some vague standard of love for

the precisely detailed precepts of the law, as some Christians

claim. Antinomians claim that the law is done away with and that

all the Christian needs to be concerned with is love. But, accord-

ing to Paul, the moral law is still binding. However, as he points

out, it can be truly kept only in the context of love. The love

factor had been largely missing in the Jews' legalistic attitude

toward the law.

Which sample commandments did Paul cite to Illustrate the

principle of love in law keeping? Rom. 13:9, 10.

Interestingly, the love factor was not a newly introduced prin-

ciple. By quoting Leviticus 19:18, "Thou shalt love thy

neighbour as thyself," Paul showed that the principle was an

integral part of the Torah. Again Paul appealed to the Torah for

support for his gospel preaching.

Who besides Paul tied in the command "Love thy neighbour

as thyself" with commands from the second table? Matt.

19:18, 19.

"His [the young ruler's] conception of the law was external

and superficial. Judged by a human standard, he had preserved

an unblemished character. To a great degree his outward life

had been free from guilt; he verily thought that his obedience

had been without a flaw. Yet he had a secret fear that all was not

right between his soul and

God."—Christ's Object Lessons,

391.

The young ruler's problem was that he loved self more than

his neighbor. "He professed to have kept the commandments,

but he was destitute of the principle which is the very spirit and

life of them

all."—Christ's Object Lessons,

p. 392.



FURTHER STUDY



The Desire of Ages,

p. 607.

102



Living the Life



of Faith-1

LESSON 12



❑

Friday

March 21



Part 6



To what circumstance did Paul point as calling for urgent

MOTIVATION action?

FOR RIGHT



LIVING



"That, knowing the time, that now it is high time to awake out

of sleep: for now is our salvation nearer than when we be-

lieved" (Rom. 13:11).

This is one of the few references in the book of Romans to the

nearness of the second advent. (Compare Rom. 16:20.) He has

spoken of "the day of wrath and revelation of the righteous

judgment of God" (Rom. 2:5). He is yet to mention the fact that

"we shall all stand before the judgment seat of Christ" (Rom.

14:10).

We must not judge from the paucity of references to the

nearness of the second advent that Paul regarded the time of

the advent a matter of minor importance. In the Thessalonian

and the Corinthian letters, for example, he deals with the matter

at some length. But in writing to the Romans he had one major

objective in mind—to clarify the gospel, particularly as it related

to the Jew-Gentile situation.

Paul took for granted that the Roman Christians knew the

time. This suggests that the second advent was an important

feature in New Testament instruction of converts. Speaking of

the coming antichrist, Paul said to the Thessalonian believers,

"Remember ye not, that, when I was yet with you, I told [Greek,

"kept tellingl you these things?" (2 Thess. 2:5).

How near did Paul represent the coming of Christ as being?

Rom. 13:12.

"The long night of gloom is trying, but the morning is deferred

in mercy, because if the Master should come, so many would be

found unready. God's unwillingness to have His people perish

has been the reason of so long

delay."—Testimonies,

vol. 2, p.

194.

"The Lord . . . is soon coming, and we must be ready and

waiting for His appearing.

how glorious it will be to see Him,

and be welcomed as His redeemed ones! Long have we waited,

but our hope is not to grow dim. If we can but see the King in His

beauty we shall be forever blessed. I feel as if I must cry aloud:

'Homeward bound!' We are nearing the time when Christ will

come in power and great glory to take His ransomed ones to

their eternal

home."—Testimonies,

vol. 8, p. 253.

In the light of the nearness of the end, how is the Christian to

live? Rom. 13:13, 14.

How appropriate in this sensual age is Paul's admonition to

make no "provision for the flesh"!



FURTHER STUDY



Selected Messages,

bk. 1, pp. 66-69.

103

LESSON 13 March 23-29

Living the Life

o fa

-2

"Owe no man any thing, but to love

Ine another: for he that loveth

nother hath fulfilled the law" (Rom.

3:8).

In our concluding lesson it is well to

urvey the quarter's lessons and ask a

?w questions. We have observed that

ie basic theme of the book of Romans

justification by faith.

What had sparked a discussion of

le subject of justification was the

Jdaizers' insistence that Gentile

onverts keep the Mosaic law.

ecause of this insistence, Paul

eeded to define clearly what are the

rounds upon which God accepts a

erson.

Three chapters of the book (3, 4, and

) deal particularly with justification by

with. The first two chapters are

itroductory. From chapter 6 on,

such of the discussion centers on

ictory over sin and proper ethical

ehavior. In our introduction to

?.sson 7 we explained that while in his

pistle (as translated in the KJV) Paul

oes not use the word

sanctification," what theologically is

replied in this term receives extended

ttention. If one were to ask which of

he two, justification or sanctification,

eceives the greater attention, it would

)e difficult to judge. What one can say

that Paul seeks to avoid any possible

onclusion that his teaching of

ustification by faith gives a person a

Ecense to sin. There were those who

ccused Paul of such a teaching.

The danger always lurks that some

)eople seize strongly upon one idea

End emphasize it out of all proportion.

:ertainly no one studying the Epistle

o the Romans in its entirety can come

way with the idea that justification by

aith is the only aspect of salvation.

While justification is extremely

important, it is well to present it in the

total picture of salvation as Paul does.

And when the total picture is seen, it

will be found to be in harmony with

what other writers have said about the

salvation process, even with what

James says about works and

justification. (See James 2:24.)

Time does not permit us to study

Romans 16, in which Phoebe, a servant

of the church at Cenchrea, a port city

of Corinth, is introduced. She is

believed to have been the bearer of

the letter to Rome. After this follows a

roster of friends to whom Paul sends

greetings (verses 5-16). There is a final

warning concerning "them which

cause divisions" (verse 17), doubtless

the Judaizers, whose arguments Paul

has thoroughly answered in his letter.

In verse 22 Paul's amanuensis (one

who writes from dictation) identifies

himself. He is Tertius, of whom

nothing further is known.

With a fitting benediction, to which

we call attention in our lesson for

Friday, the epistle closes. It is hoped

that Sabbath School members this

quarter will have been spiritually

enriched and will have found that faith

in Jesus and thatwalk in the Holy Spirit

which Paul recommends.

DAILY HIGHLIGHTS

The Weak Brother

(Rom. 14:1, 2)

Servants of One Master

(Rom. 14:3)

All Summoned to Judgment

(Rom. 14:10)

Giving No Offense

(Rom. 14:15, 21)

Observance of Days

(Rom. 14:5)

Fitting Benediction

(Rom. 15:1)



Living the Life



of Faith-2

LESSON 13



❑

Sunday

March 23



Part 1



"Him that is weak in the faith receive ye, but not to doubtful

THE WEAK disputations. For one believeth that he may eat all things:

BROTHER another, who is weak, eateth herbs" (Rom. 14:1, 2).

In the context of Romans 14, the one weak in the faith is one

whose conscience is judged by his fellow church members as

overscrupulous. He is anxious to do what is right, and if there is

the least chance that a particular course of action may be

wrong, he avoids it.

Specifically, the subject under consideration is the eating of

meats that may have been sacrificed to idols. The Jerusalem

council (Acts 15) had dealt with this problem: "One was the

problem as to what attitude should be taken toward the use of

meats offered to idols. Many of the Gentile converts were living

among ignorant and superstitious people who made frequent

sacrifices and offerings to idols. The priests of this heathen

worship carried on an extensive merchandise with the offerings

brought to them, and the Jews feared that the Gentile converts

would bring Christianity into disrepute by purchasing that

which had been offered to idols, thereby sanctioning, in some

measure, idolatrous customs."—The

Acts of the Apostles,

191. The council ruled that Gentile converts should refrain from

using such foods in their diet.

But there was always the question as to whether meats sold in

public markets had come from animals sacrificed to idols. (See

1 Cor. 10:25.) The "strong Christian" wouldn't bother to raise

the question; the overscrupulous Christian, if there were the

slightest doubt, chose to eat vegetables instead.

We should note that the subject under consideration is not

one of vegetarianism versus a flesh diet. This was not a New

Testament issue. Only in comparatively recent times has God

urged vegetarianism upon His people. This dietary peculiarity

must not be superimposed upon the New Testament church.

Nor is Paul implying in this passage that the distinction be-

tween clean and unclean meats has been abolished. This is not

the subject under consideration. The Bible must always be

interpreted in its context, and with reference to what the writer

is talking about. A few words must never be lifted out of the text

by themselves and a meaning placed upon them other than the

author intended them to have. For example, if the words "he

may eat all things" were taken to mean that now any animal,

clean or otherwise, could be eaten, they would be misapplied.

Comparison with other New Testament passages would rule

against such an application. To "receive" one weak in the faith

meant to accord him full membership and social status. He was

not to be argued with, but given the right to his opinion.



FURTHER STUDY



Testimonies,

vol. 4, p. 61.

106



Living the Life



of Faith-2

LESSON 13



❑

Monday

March 24



Part 2



How was the "strong" Christian to relate to the over-

SERVANTS OF scrupulous Christian, and how was the latter to regard the

ONE MASTER former?

"Let not him that eateth despise him that eateth not; and let

not him which eateth not judge him that eateth: for God hath

received him" (Rom. 14:3).

Paul does not speak depreciatingly of the one who is "weak in

the faith." Nor does he give him advice as to how to become

strong. So far as God is concerned, the overscrupulous Chris-

tian (judged overscrupulous apparently not by God but by his

fellow Christians) is accepted. "God hath received him."

What important principle must a Christian constantly bear in

mind? Rom. 14:4.

Here is stated clearly the New Testament principle of the

priesthood of all believers—"to his own master he standeth or

falleth." Each one must go directly to his Master to inquire as to

his duty. No one else must be conscience for him.

Ellen White counsels: "I was shown the danger of the people

of God in looking to Brother and Sister White and thinking that

they must come to them with their burdens and seek counsel of

them. This ought not so to be. They are invited by their compas-

sionate, loving Saviour to come unto Him, when weary and

heavy-laden, and He will relieve them.... Many come to us with

the inquiry: Shall I do this? Shall I engage in that enterprise? Or,

in regard to dress, Shall I wear this or that article? I answer

them: You profess to be disciples of Christ. Study your Bible.

Read carefully and prayerfully the life of our dear Saviour when

He dwelt among men upon the earth. Imitate His life, and you

will not be found straying from the narrow path. We utterly

refuse to be conscience for you. If we tell you just what to do,

you will look to us to guide you, instead of going directly to

Jesus for

yourselves."—Testimonies,

vol. 2, pp. 118, 119.



THINK IT THROUGH



What can assure safe guidance for me?

"We are not to place the responsibility of our duty upon

others, and wait for them to tell us what to do. We cannot

depend for counsel upon humanity. The Lord will teach us our

duty just as willingly as He will teach somebody else.... Those

who decide to do nothing in any line that will displease God, will

know, after presenting their case before Him, just what course

to pursue."—The

Desire of Ages,

p. 668.



FURTHER STUDY



S.D.A. Bible Commentary,

vol. 6, p. 719.

107

Living the Life of Faith-2

LESSON 13



❑

Tuesday

March 25

Part 3

ALL SUMMONED

TO JUDGMENT

What further reason does Paul set forth for not judging or

despising a brother?

"Why dost thou judge thy brother? or why dost thou set at

nought thy brother? for we shall all stand before the judgment

seat of Christ" (Rom. 14:10).

If Christ is the judge, then what right have

to play that role?

Furthermore, since I must give an account before the judgment

seat of Christ,

do not wish to have recorded against me that

instead of loving my brother I despised and condemned him.

Of what significance is the statement from the Old Testa-

ment that Paul introduces here? Rom. 14:11.

The citation from Isaiah 45:23 supports the thought that

all

must appear for judgment. "Every knee" and "every tongue"

individualizes the summons. The implication is that each one

will have to answer for himself (verse 12). No one can answer for

another. This solemn fact should banish any thought of

superiority over, or any desire to "straighten out," an over-

scrupulous brother. There are too many beams in my own eyes

for me to be concerned about the speck in my brother's eye.

Coming back to the subject of meats sacrificed to idols,

what is it that makes the eating of such foods wrong? Rom.

14:14.

The words must be interpreted so as to bring out what the

author meant to say. The subject is still foods sacrificed to idols.

Paul is saying that there is nothing wrong per se in eating such

foods. Elsewhere he points out that this conclusion is based

on the fact that idols do not have a real existence (1 Cor. 8:4, 5).

Not all grasp this fact, Paul told the Corinthians, "for some

with conscience of the idol until this hour eat it as a thing of-

fered unto an idol; and their conscience being weak is defiled"

(verse 7).

It is always wrong to violate one's conscience, even an unen-

lightened conscience. This fact the "strong" brethren appar-

ently did not understand. They despised the scrupulosity of the

"weak" brethren and put stumbling blocks in their way.

If the words of Romans 14:14 were taken by themselves with-

out reference to what Paul meant them to say, they could lead to

completely unwarranted conclusions, such as that there is

nothing basically unclean. Think, for example, of the sexual

perversions pointed out in Romans 1:26-29. No one could pos-

sibly conclude that Paul could be meaning there is nothing

basically wrong with any of them, except as a person might have

doubts about them.

FURTHER STUDY



The Ministry of Healing,

p. 166.

108



Living the Life



of Faith-2

LESSON 13



❑

Wednesday

March 26



Part 4



In view of the "weak" brother's scrupulosity, how was the

GIVING NO "strong" brother to modify his conduct?

OFFENSE

"If thy brother be grieved with thy meat, now walkest thou

not charitably. Destroy not him with thy meat, for whom Christ

died."

"It is good neither to eat flesh, nor to drink wine, nor any

thing whereby thy brother stumbleth, or is offended, or is

made weak" (Rom. 14:15, 21).

It is interesting to note that the modification Paul suggests is

on the part of the "strong" brother.

In verses 17-20 Paul is trying to put various aspects of Chris-

tianity into proper perspective. While diet is an important as-

pect, Christians ought not to quarrel over the choice on the part

of some to eat vegetables instead of flesh meats possibly sac-

rificed to idols. Instead, they ought to focus on righteousness,

peace, and joy in the Holy Spirit.

What limits does Paul place on individual independence?

Rom. 14:22, 23.

One can enjoy his independence "before God," having set-

tled it with Him as to what is allowed and what is forbidden. But

"before God" expresses the limit. Before our fellow Christians

we must act with reference to their scruples.

Have you heard someone say, "It is none of anyone's business

what I eat or what I wear or what kind of entertainment I engage

in"? It may be true that it's none of the scrupulous brother's

business. But it is Christ's business. He is concerned about the

scrupulous brother. If, through our independent conduct, the

weak brother "for whom Christ died" is led to violate his con-

science and as a result "perish," sin against Christ is registered

against us. "When ye sin so against the brethren, and wound

their weak conscience, ye sin against Christ. Wherefore, if meat

make my brother to offend, I will eat no flesh while the world

standeth, lest I make my brother to offend" (1 Cor. 8:12, 13).



THINK IT THROUGH



What is the real danger in individual independence?

"There have ever been in the church those who are constantly

inclined toward individual independence. They seem unable to

realize that independence of spirit is liable to lead the human

agent to have too much confidence in himself and to trust in his

own judgment rather than to respect the counsel and highly

esteem the judgment of his brethren."—The

Acts of the Apos-

tles,

p. 163.



FURTHER STUDY



Testimonies,

vol. 5, pp. 477, 478.

109



Living the Life



of Faith-2

LESSON 13



❑

Thursday

March 27



Pad 5



Over what other matter is the scrupulous brother con-

OBSERVANCE cerned?

OF DAYS

"One man esteemeth one day above another: another es-

teemeth every day alike. Let every man be fully persuaded in

his own mind" (Rom. 14:5).

About what days is Paul speaking? Was there a controversy in

the early church over the observance or nonobservance of

certain days? We get a hint of such a controversy in Galatians

4:9, 10, where Paul berates the Galatian Christians for observ-

ing "days, and months, and times, and years." As we noted in

lesson 2, the Judaizers had persuaded the Galatian Christians

to be circumcised and keep other precepts of the law of Moses.

Paul feared that these Judaizers might harm the Roman church

as well. But perhaps in Rome it was particularly the Jewish

Christian who had a hard time persuading himself that he need

no longer observe the Jewish festivals.

Some Christians, to be on the safe side, decided to observe

one or more of the obsolete Jewish festivals. Paul's counsel is,

Let them do it, if they are persuaded they should.

To bring the weekly Sabbath into Romans 14:5, as some

antisabbatarians do, is unwarranted. Those who introduce the

Sabbath here are arguing from words rather than meaning.

What principle is it that allows for differences in practice

among sincere Christians? Rom. 14:6.

In either case, the Christian is acting with reference to what he

thinks the Lord wants him to do. Verse 6 explains further what is

said in verse 5 about being "fully persuaded." Whether they

observe the day or not, they do so on the basis of what they are

persuaded is the Lord's will in the matter.

What does Paul mean when he says, "None of us liveth to

himself"? Rom. 14:7, 8.

This verse has so long been interpreted to mean that every

person exerts an influence on others that for many people its

contextual meaning has been lost. While it is true that every

person exerts an influence, and that the words of this passage

can be interpreted in that way, what Paul is saying in context is

that no man acts with reference to himself, but with reference to

the Lord. "No man" is here "no true Christian." Such a Christian

does not consult his own mind or his own pleasure as to what to

do, but always the will of the Lord. Whatever he does, he under-

takes because he believes such a course to be the will of the

Lord for him. Paul thus sets forth an important principle by

which a Christian should guide his conduct.



FURTHER STUDY



Testimonies, vol.

7, p. 50.

110



Living the Life



of Faith-2

LESSON 13



❑

Friday

March 28



Part 6



How did Paul sum up his counsel concerning mature at-

FITTING titudes toward weak Christians?

BENEDICTION

"We then that are strong ought to bear the infirmities of the

weak, and not to please ourselves" (Rom. 15:1).

Read also verses 2 and 3. More is here commended than an

attitude of leaving the weak brother alone to believe and act as

he is persuaded he should. Positive action supporting him,

helping him bear his infirmities, pleasing him is enjoined. No

better, example for such positive Christian action can be cited

than Christ, who, instead of pleasing Himself, gave Himself for

others selflessly.

As Paul brought his letter to a close, what varied benedic-

tions did he utter? Rom. 15:5, 6, 13, 33.

The God of patience means the God who helps His children

steadfastly to endure. The word for "patience,"

hupomone,

means "fortitude," "steadfast endurance." The word for

"consolation" may be translated "encouragement." The God of

encouragement is the God who encourages. The God of hope is

the God who has given hope to mankind. Likewise, the God of

peace is the God who gives peace and in whom one may have

peace.

What a fitting benediction to a letter whose dominant theme is

righteousness by faith—encouragement, hope, peace! How

sorely our present world needs these.

After numerous personal greetings, how did Paul bring his

letter to a close? Rom. 16:25-27.

Paul ends his letter in a glorious ascription of praise to God.

God is the one in whom the Roman Christians and all Christians

can safely put their trust to confirm their standing as redeemed

sons and daughters of God, justified by faith, and now led by the

Spirit of God.

Paul is thrilled to be the herald of such glorious news. He calls

this news his gospel. What he means is the gospel he proclaims.

But what he preaches has been confirmed by the preaching of

Jesus and by the messages of the prophets. It was kept secret,

not because God did not want men to know, but because men

refused light from heaven, preventing God from giving them

further light. Moreover, there were some aspects of the plan that

men would be unable to grasp until the Messiah would come in

human flesh. He gave a demonstration, not only of what God is

like, but also of what man may become by laying hold of divine

power. The new kind of life would be one of "obedience of

faith," that is, obedience, or godlikeness, springing from faith,

the true motivating power.



FURTHER STUDY



Testimonies,

vol. 5, pp. 604-606.



111

2nd



darh€380

for

Sabbath School members who have not received a copy of the Adult Lessons for the

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JESUS, THE FAITHFUL AND TRUE WITNESS.

Memory text, Rev. 1:17, 18.

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2. Witness of Truth (John 18:37)

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4. The Power of God

True Words of God (Rev. 19:9; 21:5; 22:6; 2 Tim. 3:16)

Blessed Is He That Reads, Hears, and Keeps (Rev. 1:3)

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THE TESTIMONY OF JESUS. Memory text, Rev. 12:17.

1. The Testimony of Jesus (Rev. 1:2, 9)

2. The Faithful Witness (Rev. 1:9)

3. The Spirit of Prophecy (Rev. 19:10)

4. The Gift of Prophecy (Eph. 4:11-13; 1 Cor. 12:28)

5. The Remnant Church (Rev. 12:17)

6. Write to the Seven Churches (Rev. 1:11)

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Name



Address



City



State



Zip



INTER-AMERICAN

DIVISION

Completion of

Medical Center

Montemorelos

University

BAHAMAS



•



TURKS and

•

• •

CAICOS ISLANDS

HAITI

MEXICO

JAMAICA -•C;3

CARIBBEAN

SURINAM

NICARAGUA

PACIFIC OCEAN

•

PUERTO

RIC

.....

„

•

•• •

CUBA

REP •



p-GUADELOUPE

ISLANDS 0-MARTINIQUE

•

ST. VINCENT

41„,

0-BARBADOS

GRENADAS • a-TOBAGO

0._

BELIZE



40 0TRINIDAD

GUATEMALA



HONDURAS HONDURAS

SALVADOR

COSTA RICA

GUYANA

Unions

,..



Division

, [3

Antillian

Caribbean

If ;,

, Central American

Colombia-Venezuela

Franco-Haitian

_ Mexican

'West Indies

SDA Church In Cuba

DIVISION TOTALS

FRENCH

GUIANA

PANAMA

Population

Church.,

Church

Members

S.S.

Members

83 83

8,850,000

342

50,014

84,455

3.200,979

323

83,250

88,256

20,792,471

335

88,320

57,787

36,534,192

308

70,858

80,297

8,477,000

229

83,241

100,767

65,955,546

358

109,774

151,997

2,156,775

446

99,803

103,899

8.300,000

108

9,139

12,000

152,276,983

2,448

552,282

639,541

(Figures as of September 1978)